Exegetical and Hermeneutical Commentary of Acts 8:35
Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.
35. and began at the same [this] scripture, and preached unto him Jesus ] It can hardly be doubted that during his sojourn in Jerusalem the eunuch had heard the history of the new teachers who had created such an excitement in the city, and so he would have had some story told him of the founder of the new community, but his informants would have been Jews, and he would only have heard from them such a version of what had been done as represented Jesus as one of the many deceivers who abounded in those times.
Fuente: The Cambridge Bible for Schools and Colleges
Opened his mouth – See Mat 5:2.
At the same scripture – Taking this as a text to be illustrated.
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. Began at the same scripture] He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip’s doctrine, and desired to be baptized in the name of Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Opened his mouth; so they were said to do when they began to speak of some weighty matter.
Began at the same Scripture; showing that the prophet, in that most signal prophecy, Isa 53:7,8 could not mean such things of himself, nor of Jeremiah, or of any other.
Preached unto him Jesus; things in that prophecy are applicable unto our blessed Saviour, but to none else.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35. Then Philip opened hismouth(See on Mt 5:2).
began at the samescripturefounding on it as his text.
preached unto himJesusshowing Him to be the glorious Burden of this wonderfulprediction, and interpreting it in the light of the facts of Hishistory.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Philip opened his mouth,…. With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar e, when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar , “opened”, and said, “my sabbaths you shall keep”, c. Again, R. Aba , “opened”, and said, “and Manoah said unto his wife”, c. Once more, “R. Simeon opened”, and said, “the heavens declare the glory of God”, &c. and
began at the same Scripture: “the fifty third of Isaiah”: and preached unto him Jesus of Nazareth how that he was the true Messiah, and the person there designed, and that very rightly for the Jews themselves, the ancient ones, have interpreted several passages in that chapter of the Messiah, as has been before observed; he showed him how that he was born of a virgin, made under the law, and yielded perfect obedience to it in his life; and that he suffered and died for the sins of his people, and made satisfaction for them, and brought in an everlasting righteousness to justify them before God, and had obtained eternal redemption for them; that he was risen from the dead, was ascended into heaven, and now sat at the right hand of God, and ever lived to make intercession for transgressors; and would come a second time to judge both quick and dead; and in the mean while had left rules for the gathering, and forming, and governing his churches; and had appointed persons to preach his Gospel, and to administer the ordinances of baptism, and the supper of the Lord, which were to continue till his second coming.
e In Gen. fol. 5. 3. 4. & 6. 1. 3. & 7. 1. 2. 3. & 8. 1. 2. 3. & passim.
Fuente: John Gill’s Exposition of the Entire Bible
Beginning from this scripture ( ). As a text. Philip needed no better opening than this Messianic passage in Isaiah.
Preached unto him Jesus ( ). Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Lu 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Pet 1:11; 2Pet 1:19-21).
Fuente: Robertson’s Word Pictures in the New Testament
Opened his mouth. Indicating a solemn announcement. Compare Mt 5:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then Philip opened his mouth,” (anouikas de ho Philippos to stoma autou) “Then (at that point) Philip opened his mouth;- Knowing when to keep the mouth shut and when to open it, when to speak and when to listen, is a matter of great wisdom, Ecc 3:7; Joh 4:34-38.
2) “And began at the same scripture,” (kai arksamenos apo tes graphes tautes) “And beginning from this passage of scripture,” the scripture that perplexed the eunuch, Isa 53:1-11; Act 10:43; Joh 5:39; Luk 24:44-48.
3) “And preached unto him Jesus,” (evengeliato auto ton lesoun) “He preached Jesus to him;” earnestly told the story of Jesus to him, a story of love and redemption, to and for him and all men, Mat 1:21; Luk 19:10; Joh 20:21; Act 4:12; 1Co 15:1-3.
Fuente: Garner-Howes Baptist Commentary
35. Philip, opening his mouth. To open the mouth is taken in Scripture for, to begin a long speech concerning some grave and weighty matter. Therefore Luke’s meaning is, that Philip began to intreat [discourse] of Christ, as it were, with full mouth. He saith that he began with this prophecy, because there is no one which depainteth out Christ more lively; (564) and it was then brought (565) to his hand. Therefore, after that Philip had showed, by the prophet’s words, after what sort Christ should come, and what was to be hoped for at his hands, he conferred the thing itself afterward, that the eunuch might know that that Christ which was promised was already revealed and given, and that he might understand his power. Where we translate it, that he preached Christ, Luke saith that he preached the gospel. The sense is, that he taught that of Christ which he uttered in his gospel himself, and commanded to be taught; whereby we gather, that when Christ is known, we have the sum of the gospel.
(564) “ Clarius,” more clearly.
(565) “ Commode,” conveniently, omitted.
Fuente: Calvin’s Complete Commentary
(35) Philip opened his mouth.The phrase, wherever it occurs in the New Testament, implies something like a set discourse. (Comp. Act. 10:34; Acts 18, 14; Mat. 5:2; Mat. 13:35; 2Co. 6:11). It always means something more than the mere act of speaking.
And preached unto him Jesus.The sequel shows that the teaching must have included, not only an interpretation of the prophecy as fulfilled in Christ, but instruction as to the outward condition of admission to the society of the disciples. The eunuch hears enough to make him eager for the baptism which was to bring with it so great a blessing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.’
Then Philip took the chapter he had been reading and applied it to Jesus, and his explanation on this chapter is stated to have been only the ‘beginning’. We do not know how long his explanation went on for, but he had plenty of time in which to tell him of the birth, ministry, death and resurrection of Jesus, and to draw attention to how it fulfilled the Scriptures, and to mention some of the teaching of Jesus contained in the tradition of the church, including such words as Mar 10:45, ‘the Son of Man came not to be served, but to serve, and to give His life a ransom for many’ (compare Act 20:28), applying it all to Isaiah 53 and other Old Testament Scriptures. The man was on a long and wearisome journey and Philip, having been sent here by God, had all the time in the world.
Much has been made by some of a suggestion that Luke fails in general to draw attention to the atoning significance of the cross. But this is in fact not a strictly accurate assessment of his writings, for there are certainly a number of occasions when he demonstrates that the atonement underwrites what he says. Some of these are as follows:
1) Coming to the end of his Gospel he cites, ‘This is my body which is given for you’ and speaks about ‘the new covenant in His blood’ (Luk 22:19-20), the latter a reference with clear sacrificial and atoning significance (see Exo 24:8; Zec 9:11). He would know that any ancient Israelite sacrifice, even a covenant sacrifice, included an atoning element. So Jesus had clearly there offering Himself as an atonement.
2) In Luk 22:37 he specifically cites the words of Isa 53:12, ‘he was reckoned among the transgressors’ as referred by Jesus to Himself, and the atoning significance of this idea in the context of Isaiah could hardly be overlooked. Jesus was not just saying that He would be hung between two thieves, He was indicating the depths of what He was to face on behalf of others.
3) In Luk 24:46-47 he informs us that Jesus pointed out that ‘the Messiah should suffer, and rise again from the dead the third day, and that repentance and remission of sins should be preached in His name to all the nations’ (Luk 24:46-47). Here the ideas of His death and resurrection are connected with the possibility of forgiveness being available.
So his whole Gospel is given atoning significance by these references (we would not really expect the body of the Gospel to contain much in the way of atoning references because it was only during and after the death of Jesus that such a significance was fully understandable).
4) In Luke 23-24 he describes in full detail the events leading up to Jesus’ death and burial, an emphasis which can only confirm that he sees Jesus death as very significant, and when seen in the light of 1) to 3) above, atoning.
5) In Acts itself he writes in Act 20:28 of the church of God as having been ‘purchased with His own blood’. Here he goes right to the heart of redemption, paralleling Mar 10:45.
6) While he might not have seen the presentation of the doctrine of the atonement as his main purpose, except generally in his emphasis on the cross to which he devotes two chapters in Luke, in Acts he certainly proclaims that it is through the death and resurrection of Jesus that men find life (Act 2:23-24; Act 2:33; Act 2:38)
7) In Act 13:29-30 with 37-39 he declares that the death and resurrection of Christ are the means of men’s justification apart from the Law, and this in preaching which offered eternal life (Act 13:46).
8) In Act 15:10-11 he emphasises that salvation is by the grace of God and not through circumcision and legalism (Act 15:10-11).
Furthermore in many other places the connection with atonement is simply assumed. Thus we can confidently say that while Luke does not put a great stress on the atonement, for that was not his purpose, he does make clear that it lies behind all he says. He tends to let his sources speak for him, but indicates that he is not shy of the atonement put in its baldest terms (Act 20:28).
Luke thus undoubtedly would recognise that Philip not only proclaimed Jesus as the Messiah, but did so in the context of atonement. That is the reason for mentioning Isaiah 53 at all. He was introducing Jesus as the Man of Sorrows and Saviour of the world.
Fuente: Commentary Series on the Bible by Peter Pett
Act 8:35. And preached unto him Jesus. Limborch very largely shews, in his commentary on this passage, how shamefully the Jews pervert the whole 53rd of Isaiah, in expounding it of the afflictions of Israel, where, as we have shewn in our notes on that chapter, it can refer only to Christ.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1760
PHILIP AND THE EUNUCH
Act 8:35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.
IF God have designs of love and mercy towards any person, he will be at no loss for means whereby to accomplish them. We can have no doubt but that the Ethiopian Eunuch was chosen, like the Apostle Paul, even from his mothers womb; yet had he left Jerusalem, where all the Apostles were assembled, without obtaining any knowledge of Christ Jesus. Moreover, he was now going to his own country, where the light of the Gospel had never shone, and where he seemed to be altogether beyond its reach. But God, by an angel, ordered Philip to go into the desert, through which the Eunuch was travelling; and then, by his Spirit, directed him to join himself to his carriage; that so he might communicate to him the knowledge he stood in need of, and lead him to the enjoyment of everlasting life.
The Eunuch was reading an interesting portion of Scripture, which he did not understand: and Philip, at his request, went up into the chariot with him, and expounded it to him.
The points to which we would draw your attention are,
I.
The passage expounded
[This is one of the most important passages in all the prophetic writings. The prophets indeed all speak of Christ in some measure; but Isaiah more than any other; insomuch that he has been called, The Evangelical Prophet: but of all his writings, there is not any other part so full, so plain, so rich as this: it might be rather taken for a history of past events, than a prophecy of things to come; so minute and circumstantial is it, in all that relates to the person, character, and office of Jesus Christ.
The precise words which the Eunuch was reading, are a part of a discourse or prophecy beginning at the 13th verse of the 52d chapter of Isaiah, and extending to the close of the 53d chapter. Some difficulty in the explanation of them arises from a difference between the Hebrew copies, and the Septuagint translation, from which the words were quoted: though in fact the sense in both is nearly the same; namely, that the person there spoken of was treated with the utmost injustice; that no one would offer a single word in his defence; and that he was cut off as a malefactor. The main difficulty in the Eunuchs mind was, to ascertain of whom the prophet spake; whether of himself, or of some other person: and this is a difficulty which the modern Jews are unable to surmount. The ancient Jews admitted, that the whole discourse related to the Messiah: but since the Messiah has come and fulfilled that prophecy, the Jews interpret it as referring to their nation, who were punished for their offences. But the most superficial reader will see in a moment the absurdity of such an interpretation: for we are told again and again, that the person who suffered, suffered for the sins of others, and not for his own; and that by his stripes the people of God were healed. So plain is the prophets whole discourse, that nothing but the most inveterate prejudice can prevent any man from seeing its accomplishment in Jesus Christ: and we trust, that, at a future period, it will be the principal source of conviction to the whole Jewish nation, and make them, as it did the Eunuch in his own country, instrumental to the salvation of the heathen world.]
Such is the passage which Philip undertook to explain. Let us next consider,
II.
The exposition given
[He began at the same Scripture, and preached unto him Jesus. Of course he would explain the terms, and shew the perfect accomplishment of them in Jesus, together with the impossibility of referring them to any other person. This was the method which Peter adopted on the day of Pentecost, when he shewed that Davids prophecy relative to the resurrection of Christ could not be interpreted of David himself, but was actually fulfilled in Christ [Note: Act 2:25-36.]. Now this passage would afford him a fair opportunity of declaring every thing relating to Christ, as far as the time would admit, and the occasion required. The person of Christ, as Gods Son and Servant [Note: Isa 52:13; Isa 53:11.]; his unparalleled sufferings [Note: Isa 52:14; Isa 53:3.]; the vicarious nature of those sufferings [Note: Isa 53:4-6.]; (seeing that he had no sin of his own, but suffered under the load of our sins [Note: Isa 53:9-10.];) his resurrection to a new and heavenly life [Note: Isa 53:12.]; his prevailing intercession for us at the right hand of God [Note: Isa 53:12.]; and all the victories of his grace in the conversion and salvation of a ruined world [Note: Isa 53:10-12.]: and lastly, the certainty of salvation to all who should know, and believe on him [Note: Isa 53:1; Isa 53:11.]: these, and many other glorious truths, he would have occasion to open to him, as lying on the very surface of the prophecy he was contemplating: and these truths well understood, and received into the heart as the ground of our hopes before God, are sufficient for every end and purpose of mans salvation. What can be added to them to relieve a doubting mind? In the atonement and intercession of Christ there is all that is necessary to satisfy an offended God, and consequently to satisfy and heal a wounded conscience. What can be added to stimulate us to holy obedience? If the wonders of redeeming love will not operate effectually on our hearts, nothing will; we must be past feeling, given over to a reprobate mind.
From this passage then we would preach Jesus unto you. O contemplate what he has done and suffered for you! think also of what he is yet doing for you in heaven and let him now see of the travail of his soul, and be satisfied in the conversion and salvation of your souls ]
The excellence of his instructions may be judged of by,
III.
The effect produced
[The Eunuchs eyes were opened, and he saw that Jesus was the Christ, the Son of God. Instantly therefore did he determine to surrender up himself to him as a faithful follower and servant: and, understanding that baptism was the rite whereby he must be admitted into covenant with him, he desired to have that rite administered to him without delay: which desire Philip hesitated not to comply with, as soon as he was convinced that his views of Christ were such as qualified him for admission into the Christian Church.
Who must not admire the decision of character here manifested. The situation of the Eunuch, as a leading person in a great empire, might seem to have justified his deterring such a step, till he had viewed it in all its bearings, and formed his judgment upon the maturest consideration. But his mind and conscience were convinced; and he would not give opportunity to Satan to get advantage over him: he therefore conferred not with flesh and blood, but gave himself up instantly and unreservedly to God.
Alter he was baptized, and Philip was in a miraculous manner separated from him, he went on his way rejoicing. And well might he rejoice in having found such a Saviour, and in all the rich communications of grace and peace which were now imparted to his soul ]
Such being the effect of this blessed interview, let us learn,
1.
To improve our leisure in reading the Holy Scriptures
[The Eunuch, though so great a man, thought it not unworthy of him to study the word of God; nor, though occupied with the affairs of a kingdom, did he plead a pressure of business for the neglect of it: nor, though he found it beyond the reach of his understanding, did he cast it away as unintelligible: but regarding it as inspired of God, he searched into it with humility and diligence. Let us then follow his example: let us not plead, that it is the proper study of ministers only, or that we have not time to study it, or ability to understand it; but let us account it our delight to meditate on the word, on the Sabbath-day especially, and at all other times, whenever the necessary business of our respective callings will admit of it ]
2.
To avail ourselves of every opportunity of instruction
[Philip probably appeared but in a humble garb, such as befitted his employment, and the persecuted state of the Church at that time: but the Eunuch did not disdain to ask instruction from him, or to invite him up into his chariot for the purpose of obtaining it. He wisely judged, that they are the best instructors who are themselves taught of God: and, conceiving that Philip was better acquainted with the Scripture than himself, he gladly availed himself of the opportunity which his presence afforded him. Let us in like manner seek, whether from men or books, all possible information concerning the will of God: and let us remember, that, as the Eunuch had gained no saving knowledge at Jerusalem, where all the Apostles were, yet found it in the desert, so may we be guided into all truth by the instrumentality of persons from whom we might least expect so rich a boon. God will divide to every man severally as he will, and by whom he will.]
3.
To follow the convictions of our own conscience
[As soon as the Eunuch saw the path of duty, he followed it. He had before, from heathenism become a Jew; and now, from being a Jew, he embraced Christianity. Now he might well have suspected that all the courtiers in his own country would accuse him of unpardonable weakness and versatility: but he regarded not the judgment of man: he desired and determined to approve himself to the heart-searching God: and it was in consequence of this that he went on his way rejoicing. If he had halted in his mind, or indulged the fear of man, he would not have been favoured with those sublime and heavenly joys: but those who faithfully serve God, God will honour. Let us then, like Caleb and Joshua, follow the Lord fully: if we stand alone, like Elijah, let us not be ashamed; but whatever God requires us to do, let us do it instantly and without reserve.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Ver. 35. And preached unto him ] Of preaching we may say in comparison of other ordinances, for the getting of knowledge, as David did of Goliath’s sword, there is none to that.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 8:35 . . : the phrase is used to introduce some weighty and important utterance, cf. Act 10:34 , Act 18:14 , and Luk 1:64 , so too Mat 5:2 , 2Co 6:11 , also frequent in LXX; “aperire os in Scriptura est ordiri longum sermonem de re gravi et seria. Significat ergo Lucas coepisse Philippum pleno ore disserere de Christo,” Calvin, cf. Hebrew phrase , in various senses. , see on Act 1:22 , cf. Luk 24:27 . , see above on Act 8:3 – : used with an accusative both of the person addressed, as in Act 8:25 ; Act 8:40 , and of the message delivered, cf. Luk 8:1 , Act 5:42 ; Act 8:4 ; Act 8:12 , etc., but when the two are combined the person is always expressed by the dative, cf. Luk 1:19 ; Luk 2:10 (Act 17:18 ), Simcox, Language of the N. T. , p. 79. From the sequel it is evident that Philip not only preached the glad tidings of the fulfilment of the prophecies in Jesus as the ideal and divine Sufferer, but that he also pointed out to the eunuch the door of admission into the Church of Jesus; cf. Jerome, Epist. , liii., 5.
Fuente: The Expositors Greek Testament by Robertson
Then = But.
opened his mouth. A Hebraism. Figure of speech Idioma. App-6.
at = from. Greek. apo. App-104.
the same = this.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 8:35. , having opened) Already he had spoken some things; but now he lays himself out (formally applies himself) to speak. So ch. Act 10:34.-, having begun) A convenient mode of teaching, to begin with the text which has been presented to us, and to subjoin the remaining remarks which need to be made: ch. Act 13:17; Luk 4:21.-, from) From every text of Scripture, not merely from so remarkable a one as this was, it is possible to come to Jesus: and then there is a wide field of speaking thrown open to us.- , this Scripture) which indeed treats concerning the Minister or Servant of the Lord (for so Christ is called in Isaiah [Isa 42:1]). And often it is from the predicate alone that this subject is known (recognised): Mat 2:23, He shall be called a Nazarene; Act 8:17 [where His name as the subject is not given, but His attributes show that it is He who is spoken of].
Fuente: Gnomon of the New Testament
opened: Act 10:34, Mat 5:2, 2Co 6:11
began: Act 18:28, Act 26:22, Act 26:23, Act 28:23, Luk 24:27, Luk 24:44-47
preached: Act 3:20, Act 9:20, Act 11:20, Act 17:3, Act 17:18, Act 19:13, 1Co 1:23, 1Co 2:2, Eph 4:21, 1Pe 1:11, 1Pe 1:12
Reciprocal: Act 5:42 – preach Act 8:5 – preached Act 8:12 – they believed Act 18:8 – hearing Phi 1:15 – preach Col 1:28 – Whom
Fuente: The Treasury of Scripture Knowledge
PREACHING JESUS
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Act 8:35
At the close of this chapter the picture of the Crucifixion unrolls itself again: it is a miniature of the larger one painted with holy oil in the fifty-third chapter of Isaiah. In the conversion and baptism of this negro we see what wonderful ways God has of bringing men to Himself. Philip began with the story of the Cross, and herein Philip is a pattern to all preachers.
I. The Cross teaches the evil of sin.Imagine a boy who lives in disobedience to the wishes of his father. He runs away from home. In course of time the father dies, and he finds a letter from which it is clear that the conduct of his son has broken his heart. That boy learns for the first time how base and cruel and ungrateful he has been. The story of the Cross is such a letter. My sin has broken my Saviours heart.
II. The Cross is the heart of the Gospel.O sweet exchange! wrote some one in the second century, meaning that Christ had borne his sin, and that he had received Christs righteousness. It is a far cry from the second to the twentieth century. Yet the human heart has the same needs, and those needs are met by the story of the Cross in the twentieth as surely as they were in the second century.
III. The Cross reveals the glory of self-sacrifice.Sir James Young Simpson was the discoverer of chloroform, and in the year 1847 he sat down with his friends Drs. Keith and Duncan, and tested on himself and them the action of the drug, and he threw himself, and they consented to his throwing them, into a state of unconsciousness which might have been deathwho can help admiring self-sacrifice?
IV. The Cross is a test of character.It is a revelation. It shows the dark features of the money-loving Judas. We see the hypocrisy of Caiaphas, the Machiavelli of his age. Pilate vacillates: he will take no sides: he would have saved Christ, but he preferred, as he thought, to save himself; he puts his own interest first. Pilates wife, in strange contrast, will do something, and if needs be suffer much for her Saviour, so great was her reverence and her love. The Jews did not know Him to be the Lord of glory, but they knew him to be a righteous Man, and they did not act up to the light they had. The thoughts out of many hearts are revealed (Luk 2:35).
Rev. F. Harper.
Illustration
I remember the time, said Bishop Walsham How, when I used to resent the complaint that a sermon had said nothing about Christ. I have lived to see that I was wrong. The hearts of your people do long to hear about Him. They never feel quite satisfied if they do not. Be it narrowness, or superstition, or what you will, the simple Christian craves the very Name of Jesus. I should like, if I dare, to think this a sign of growing more like a child again; but anyhow, I confess that I should myself go home dissatisfied with a sermon which had in it no mention of our dear Lord and Saviour Jesus Christ.
Fuente: Church Pulpit Commentary
5
Act 8:35. Opened his mouth. No sinner was ever induced to accept salvation by miraculous means, but it was always by the use of words. (See chapter 11:14.) Began at the same scripture denotes he explained the passage to be referring to Jesus. But after that start of his speech, the context indicates that he taught the eunuch the acts of faith that Jesus requires of sinners in order to receive forgiveness of sins.
Fuente: Combined Bible Commentary
Act 8:35. Then Philip opened his mouth. An oriental expression which occurs ordinarily before grave and weighty words (see Act 10:34; Job 3:1; Job 32:20).
And began at the same scripture, and preached unto him Jesus. Philip showed the strange and marvellous correspondence between the many descriptions of the Messiah of the prophets and the now well-known life of Jesus of Nazareth, beginning his inspired teaching with an exposition of the passage of Isaiah which the Ethiopian was then reading.
Fuente: A Popular Commentary on the New Testament
See notes on verse 31
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 35
Then Philip opened his mouth. See on Matthew 5:2. Began at the same Scripture, founding on it as his text, preached unto him Jesus, showing him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of his history.