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The Ethiopian Eunuch

25So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

26Now an angel of the Lord spoke to Philip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is desert. 27So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, 28was returning. And sitting in his chariot, he was reading Isaiah the prophet. 29Then the Spirit said to Philip, “Go near and overtake this chariot.”

30So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?”

31And he said, “How can I, unless someone guides me?” And he asked Philip to come up and sit with him. 32The place in the Scripture which he read was this:

            “He was led as a sheep to the slaughter;

            And as a lamb before its shearer is silent,

            So He opened not His mouth.

33        In His humiliation His justice was taken away,

            And who will declare His generation?

            For His life is taken from the earth.” (Acts 8:25-33)

(Verse 25) - In many villages  - They went at first directly to the “city” of Samaria. On their return to Jerusalem they traveled more at leisure, and preached in the villages also - a good example for the ministers of the gospel, and for all Christians, when traveling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established “there,” it would be more easy to establish it elsewhere.

It is interesting that the Apostles travel through an area, preaching, that, formerly, before they knew Christ, they would not have even deigned to enter!  The Jews avoided even setting foot into Samaria.  They considered it unclean, and that it made them unclean.  Yet, here we see the Apostles spending time there, and even spending more time that was “necessary” because of the privilege of preaching the Gospel!  What a great example for us to follow!

(Verse 26) - And the angel of the Lord - The word “angel” is used in the Scriptures in a great variety of significations. (See Matt. 1:20). Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a “dream”; others a “vision,” etc. The word properly means a “messenger”; and all that it can be shown to signify here is, that the Lord sent a “message” to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for in Acts 8:29, 39, it is expressly said that “the Spirit” spoke to Philip, etc. Thus, in Acts 16:7, the “Spirit” is said to have forbidden Paul to preach in Bithynia; and in Acts 8:9, the message on the subject is said to have been conveyed in “a vision.” There is no absurdity, however, in supposing that an “angel” literally was employed to communicate this message to Phillip (See Heb. 1:14; Gen. 19:1; 22:11; Judg. 6:12).

Spake unto Philip - Compare Matt. 2:13.

Arise – (See Luke 15:18).

And go  - Philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to him to go and convey it. It is evident that God designed the “conversion” of this eunuch, and the direction to Philip shows HOW he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without “truth,” but it is by a message suited to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or “purpose” to do it. WHEN it is done, he inclines his servants to labor; he directs their labors; he leads his ministers; and he prepares the way Acts 8:28 for the reception of the truth.

Toward the south - That is, south of Samaria, where Philip was then laboring.

Unto Gaza - Gaza, or Azzah (Gen. 10:19), was a city of the Philistines, given by Joshua to Judah (Jos. 15:47; 1 Sam. 6:17). It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, (Judg. 16:2-3). It was near Askelon, about 60 miles southwest from Jerusalem.

Which is desert - This may refer either to the “way” or to the “place.” The natural construction is the latter. In explanation of this, it is to be observed that there were “two” towns of that name, Old and New Gaza. The prophet Zephaniah (Zeph. 2:4) said that “Gaza” should be “forsaken,” that is, destroyed. “This was partly accomplished by Alexander the Great (So Josephus, the Jewish historian has recorded). Another town was afterward built of the same name, but at some distance from the former, and Old Gaza was abandoned to desolation. One historian mentions ‘Gaza the desert,’ and another speaks of ‘Old Gaza’” (sometimes referred to as Calmet). Some have supposed, however, that Luke refers here to the “road” leading to Gaza, as being desolate and uninhabited. One writer remarks: “There were several ways leading from Jerusalem to Gaza. The most frequented at the present day, although the longest, is the way by Ramleh. Anciently there appear to have been two more direct roads. Both these roads exist at the present day, and the one actually passes through the desert, that is, through a tract of country without villages, inhabited only by nomadic tribes.”  In this place, in 1823, two American missionaries found Gaza, a town built of stone, making a very mean appearance, and confining about five thousand inhabitants.

(Verse 27) - 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 sometime referred to as 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.

An eunuch  - (See Matt. 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.

Of great authority - Of high rank; an officer of the court. It seems 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. He said: “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.”  Another historian 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.

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 Acts 2:5).

(Verse 28) - And, sitting in his chariot - His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others were borne on poles, in the form of a “litter” or palanquin, by men, mules, or horses..

Reading Esaias  - Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt for the special use of the Jews in Alexandria and throughout Egypt, and was what was commonly used. “Why” he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, either to meditate on them as a suitable subject of inquiry and thought, or to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa. 53: was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether “he” might not be the person intended by the prophet. On this narrative we may remark:

(1)   It is a proper and profitable employment, upon returning from “worship,” to examine the Sacred Scriptures.

(2)   It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.

(3)   It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.

(4)   God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher (Philip), and opened to him the Scriptures, and led him to the Saviour.

(Verse 29) - The Spirit - )See the notes on Acts 8:26). The Holy Spirit is evidently intended here. The thought in Philip’s mind is here traced to his suggestion. All good thoughts and designs have the same origin.

Join thyself - Join him in his chariot. Go and sit with him.

(Verse 30) - And Philip ran  - Indicating his haste and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the instructions of the Spirit, and “ran” to him. It is well to follow the FIRST suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our FIRST thoughts are commonly the safest and the best. If we do not follow them, the calculations of avarice, or fear, or of worldly prudence are very apt to come in. We become alarmed; we are afraid of the rich and the great; we suppose that our conversation and admonitions will be unacceptable. We may learn from this case:

(1) To do our duty at once, without hesitation or debate.

(2) We shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are “alone”; if we approach them kindly; if we do not rudely and harshly address them, we shall find most people willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.

And heard him read - He was reading “loud” - sometimes the best way of impressing truth on the mind in our private reading the Scriptures.

And said  - This question, there might have been reason to fear, would not be kindly received. But the eunuch’s mind was in such a state that he took no offence from such an inquiry, though made by a footman and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the Sacred Scriptures.

(Verse 31) - 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 Acts 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 Ps. 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.

(Verse 32) - The place  - Isa. 53:7-8.

He was led  - This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word “was led” implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of “meekness” and “submission” when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.

To the slaughter - To be killed. The characteristic here recorded is more remarkable in sheep than in any other animal.

And like a lamb dumb  - Still, patient, unresisting.

So he opened not his mouth - He did not “complain” or “murmur”; he offered no resistance, but yielded patiently to what was done by others. (Compare Isa. 53).

(Verse 33) - In his humiliation - This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew text is: “He was taken from prison and from judgment.” The word rendered “prison” denotes any kind of “detention,” or even “oppression.” It does not mean, as with us, to be confined “in” a prison or jail, but may mean “custody,” and be applied to the detention or custody of the Savior when his hands were bound, and he was led to be tried. (See Matt. 27:2). It is not known why the Septuagint thus translated the expression “he was taken from prison,” etc., by “in his humiliation,” etc. The word “from prison” may mean, as has been remarked, however, from “oppression,” and this does not differ materially from “humiliation”; and in this sense the Septuagint understood it. The “meaning” of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity; when he was destitute of protectors and friends; when at the lowest state of humiliation, and therefore most the object of pity, “in addition to that,” justice was denied him; his judgment - a just sentence - was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was “followed” by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.

His judgment - Justice, a just sentence, was denied him, and he was cruelly condemned.

And who shall declare his generation? - The word “generation” used here properly denotes “posterity”; then “an age” of mankind, comprehending about 30 years, as we speak of this and the next generation; then it denotes “the men” of a particular age or time. Very various interpretations have been given of this expression. One writer translates it, “His manner of life who would declare?” referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, “Whoever knows anything about his innocence, let him come and declare it.” This passage is taken from the Gemara of Babylon. The same Gemara of Babylon on this passage adds, “that before the death of Jesus, this proclamation was made 40 days; but no defense could be found” - a manifest falsehood, and a story strikingly illustrative of the character of the Jewish writings.

The Gemara was written some time after Christ, perhaps not far from the year 180 (Lardner), and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trial of the Savior. The Chaldee paraphrase translates the passage in Isaiah, “He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?” Others have referred this question to his Deity, or his divine “generation”; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connection (see Calvin in loco.) Others have referred it to “his own spiritual posterity,” his disciples, his family; “the number of his friends and followers who could enumerate?” (Calvin, Beza, etc.) Another sense which the word has is to denote the “people” of any particular age or time (Matt. 11:16; 23:36; Luke 16:8, etc.); and it has been supposed that the question here means, “Who can describe the character and wickedness of the generation when he shall live - the enormous crime of that age, in putting him to death?” On this passage, (see Isa. 53:8). Perhaps, after all that has been written on this passage, the simple idea is, “Who shall stand up for him, declaring who he is? Who will appear for him? Who will vindicate him?” meaning that all would forsake him, and that there would be none to “declare really who he was.”

For his life  - The Hebrew is, “For he was cut off from the land of the living”; that is he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.

It is not surprising that the passage in question meant little that was intelligible to the unredeemed Ethiopian Eunuch.  It should not surprise us that he needed “aid” in understanding it.  However, it should not surprise us, either, that he had interest and a desire to know what the Scripture meant.  This is the process God uses to redeem men.  He excites an interest in their heart and a curiosity in their minds about the meaning of the Bible, and how it applies to they and their lives, and then he sends along someone of His servants to “explain” it to them and clarify the matter and to show them the application to their situation.  This demonstrates for us the importance of being able to explain the Scripture to those around us.  The Bible teaches that we are to be able to give an account to every man for the faith that lies within us.  How would it have been had Phillip not been familiar with the book of Isaiah?  Of course, this is a moot point, as God would not choose a servant who was insufficient for the task, but it makes the point well doesn’t it?

We need to be studying and seeking to better understand the Scriptures ourselves, at the very least so that we can be ready to give an answer to those around us whom God moves to curiosity about the faith and directs us to!