The Ethiopian Eunuch (Part 2)

Passage To Study: Acts 8:34-40

34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

(Verse 34) - Answered Philip - That is, “addressed” Philip. The Hebrews often use the word “answer” as synonymous with “addressing” one, whether he had spoken or not. It is almost always either in direct response to a question, or in answer to an anticipated one. There are times when we need to “imply” the question from the answer.

Of himself … - This was a natural inquiry, for there was nothing in the text itself that would determine to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus, the one ancient text comments on Isa. 52:13, “Behold my servant shall deal prudently,” etc., renders it, “Behold, my servant, the Messiah, shall be prospered,” etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the Sanhedrin in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that THIS passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah - as they have done since. Yet the subject was so important and so difficult that it had occupied the attention of the traveler during his journey; and his question shows that he had been deeply pondering the inquiry whether it COULD refer to Isaiah himself or any of the prophets, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just suited to receive instruction, God sent a messenger to guide him. He often thus prepares, by His Providence, or by a train of affecting and solemn events, the minds of people for a reception of the truth; and THEN He sends his messengers to guide the thoughtful and the anxious in the way of peace and salvation.

(Verse 35) - Opened his mouth - See Matt. 5:2.

At the same scripture - Taking this as a “text” to be an illustration of the point the he wanted to make for the eunuch, namely, Who Jesus was and what that meant to the Eunuch..

Preached unto him Jesus - Showed him that Jesus of Nazareth exactly corresponded to the description of the prophet, and that therefore he referred to the Messiah, and that the Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.

(Verse 36) - As they went on their way - In their journey.

A certain water - The expression used here does not determine whether this was a river, a brook, or a standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river or very considerable stream in this vicinity. All that is intimated is that there was water enough to perform the rite of baptism. One writer says they came “to a fountain which was in the neighborhood of Bethsora, in the tribe of Juda, at the twentieth milestone from Aelia (Jerusalem) to Hebron.” This is, however, a tradition taken from Eusebius, the historian and not from the text. The place is still very much there.

What doth hinder me … - This shows that he had been instructed by Philip on the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.

To be baptized - On the meaning of the word “baptize” we merely comment that the word basically means “to dip” and, in this writers opinion, refers inevitably to baptism by immersion for believers as a demonstration of obedience and consecration to God (see Matt. 3:6, 16).

(Verse 37) - And Philip said … - This was stated by Philip as the proper qualification for making a profession of religion. The terms are:

(1) “Faith,” that is, a reception of Jesus as a Savior; yielding the mind to the proper influences of the truths of redemption. (See Mark 16:16).

(2) There is required not merely the assent of the understanding, but a surrender of the “heart, the will, the affections,” to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord’s Supper.

I believe … - This profession is more than a professed belief that Jesus was “the Messiah.” The name “Christ” implies that. “I believe that Jesus the Messiah is the Son of God.” He professed his belief that he was the “Son of God” - showing either that he had before supposed that the Messiah “would be” the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discussing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is missing in a very large number of manuscripts, and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek MSS. unless it is spurious. If it was not in the original copy of the Acts, it was probably inserted by some early transcriber, and was deemed so important to the connection, to show that the eunuch was not admitted hastily to baptism, that it was afterward retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that “faith” is necessary to a proper profession of religion.

(Verse 38) - And they went down both into the water - This passage has been made the subject of much discussion on the subject of baptism. Suffice it to say that normal and immediate way of understanding this verse is to see it as a reference, at the very least, to suffusion (pouring), if not outright to to immersion. One must do “gymnastics” to make the passage say anything else.

(Verse 39) - Out of the water - This preposition stands opposed to “into”; and as that may mean to, so this may mean From; if that means into, this means here out of.

The Spirit of the Lord – (See Acts 8:29). The Spirit had suggested to Philip to go to meet the eunuch, and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.

Caught away - This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel. To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear:

(1) Because it accounts for all that occurred. It is not wise to suppose the existence of a miracle except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.

(2) The word “caught away” does not imply that there was a miracle. The word properly means “to seize and bear away anything violently, without the consent of the owner,” as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, (Acts 23:10; Matt. 13:19; John 10:28; 2 Cor. 12:2, 4, etc). In no case does it ever denote that a miracle is performed. And all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty urged by the Holy Spirit impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labor. A similar instance of interpretation is present in Matt. 4:5.

And he went on his way rejoicing - His mind was enlightened on a perplexing passage of Scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced what all feel who embrace the Savior and are baptized - joy. It was joy resulting from the fact that he was reconciled to God; and a joy the natural effect of having done his duty promptly in making a profession of religion. If we wish happiness if we would avoid clouds and gloom, we should do our duty at once. If we delay until tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly just what God requires at our hands. This is the last that we hear of this man. Some have supposed that he carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year A.D. 330, when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, Bishop of Alexandria. From this narrative we may learn:

(1) That God often prepares the mind to receive the truth.

(2) That this takes place sometimes with the great and the noble, as well as the poor and obscure.

(3) That we should study the Scriptures. This is the way in which God usually directs the mind in the truths of religion.

(4) That they who read the Bible with candor and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.

(5) That we should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.

(6) That we should not be afraid of the great, he rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Savior where we least expected it.

(7) That we should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate, but should at once do that which we believe to be in accordance with the will of God. (See Ps. 119:60).

(Verse 40) - But Philip was found - That is, he came to Azotus, or he was not heard of until he reached Azotus. The word is often used in this sense. (See 1 Chr. 29:17, margin; 2 Chr. 29:29, margin; Gen. 2:20; see also Luke 17:18; Rom. 7:10). In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.

Azotus - This is the Greek name of the city which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, (1 Sam. 5:2-3). Uzziah, King of Judah, broke down its wall, and built cities or watch-towers around it, (2 Chr. 26:6). It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and had a seaport, which has now entirely disappeared. The sea is now some two miles distant, and the intervening space is a desert of moving sand, which has reached the outskirts of the town. One commentator says of this place: “A little village called Esdud perpetuates the ancient name. Ashdod was one of the chief cities of the Philistines, but is now utterly forsaken. The prophet’s sentence has been executed upon it to the letter: ‘I will cut off the inhabitant from Ashdod’ (Amos 1:8). The only marks of antiquity which I could discover were a high mound, where the old city stood, covered now with fragments of pottery; two or three cellars or cisterns that seemed to have been recently laid open; two marble columns, one prostrate in the court of a neighboring khan, and the other made into a drinking-trough; several broken pieces of columns or tablets, mostly built into a sakieh, or watering machine; and a few traces of masonry near the Jaffa road, which may have belonged to the city walls. These last are so concealed as to be found only with special pains.”

He preached in all the cities - Joppa, Lydda, Askelon, Arimathea, etc., lying along the coast of the Mediterranean.

Cesarea - This city was formerly called Strato’s Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbor. It is 36 miles south of Acre, and about 62 miles northwest of Jerusalem, and about the same distance northeast of Azotus. The city is supposed by some to be the Hazor mentioned in (Jos. 11:1). It was rebuilt by Herod the Great, and named Caesarea in honor of Augustus Caesar. The city was dedicated to him, and was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the Temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor while Judea was a Roman province, (Acts 23:33; 25:6, 13). Philip afterward resided at this place. (See Acts 21:8-9). Caesarea at present is inhabited only by jackals and beasts of prey. “Perhaps,” says one writer, “there has not been in the history of the world an example of any city that in so short a space of time rose to such an extraordinary height of splendor as did this of Caesarea, or that exhibits a more awful contrast to its former magnificence by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest works of art, scarcely a trace can be discerned. Within the space of 10 years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria.” Now it is in utter desolation.

The immediate obedience of the Eunuch is significant. It speaks to us of the conviction of the mind, the desire of the genuinely redeemed heart; as well as the cooperation of the will with that desire. Taken together, this is the classical definition of repentance. When God moves in a person’s life, that person’s entire being is altered and responds to the truth – mind, heart, and will. There is never an occasion of conversion in the Scripture where this is not so, though it may be directly indicated. We ought, in our day and age, take a lesson here. We are entirely too quick to allow someone’s profession to be valid without the Biblical evidences of that conversion.

I need to evaluate my own life, and be willing to use this standard in my life, as well as in the lives of those to whom God leads us.