‘But Philip was found at Azotus, and passing through he preached the gospel to all the cities, till he came to Caesarea.’

Philip now moved on to the third phase of his ministry. He had established the work of God among the Samaritans, he had converted a man who would evangelise Nubia, now he moved back into Judaea and evangelised among the Jews, preaching the Gospel ‘to all the cities’ from Azotus (formerly Ashdod) along the coast to Caesarea. These cities would include Jamnia, Joppa, and Apollonia. On arrival at Caesarea he probably made his base there, for that was where he was later found as an evangelist (Act 21:8). It was of mixed Jewish and Gentile population and the seat of Roman government, and presented great opportunities for evangelism.

Fuente: Commentary Series on the Bible by Peter Pett

Act 8:40. But Philip was found at Azotus: Or, Ashdod, a city that was more than thirty miles from Gaza, in the southern part of the country which had been formerly one of the five governments belonging tothe Philistines, 1Sa 6:17. Thence Philip passed through the towns nigh or upon the sea-coast, as Joppa, Lydda, Saron, &c. and planted the gospel all along, till he came to Cesarea, which wasdifferent from the Caesarea Philippi, mentioned Mat 16:13. This Caesarea was not far distant from Caesarea Philippi, which was situated to the north, in the tribe of Naphtali, and near the sources of the Jordan. It was rebuilt by Herod the first, who greatly enlarged and beautified it with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Piraeus at Athens. The beauty of this Caesarea, which was anciently called Stratonice, or Stratton’s Tower; and the conveniencies of its situation, were so extraordinary, that when the Romans reduced Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. See Joseph. Antiq. b. 13: 100. 11 and the note on Mat 16:13. Philip settled at Caesarea for some time, probably for life; for we find long after this, that St. Paul and his company lodged at his house at Caesarea, and that then he had four daughters, virgins, who were prophetesses. See ch. Act 21:8-9. But though he settled at Caesarea, we may reasonably presume that Philip would continue to preach the Christian doctrine to the Jews, and make as many converts among them, through divine grace, as he could.

Inferences.The last token of respect paid by those devout men (mentioned in the beginning of this chapter) to the remains of St. Stephen, reflects the highest honour on their memories; since by carrying him to his funeral with solemn pomp and lamentation, who had died like an infamous criminal, they themselves also bore a noble testimony to the Christian cause. The wrath of man shall praise thee, O Lord; and very singularly was it made to praise thee in this instance, by the consequent sending out of the gospel missionaries who, during the short repose of the church, had been qualified for their work, and by dispersing them through all the neighbouring countries.

Had the calm continued longer while the disciples were so happy in the love and friendship of each other, they might have been too much inclinable to build their tabernacles at Jerusalem, and to say, it is good for us to be here. Such delightful and mutual converse might have engaged them to prolong their abode there to future months, and perhaps years. In mercy to the churches therefore, and even to themselves, whose truest happiness was connected with their usefulness, were they, like so many clouds big with the rain of heaven, driven different ways by the wind of persecution, that so they might empty themselves in fruitful showers on the several tracts of land through which they went preaching the gospel.

And thus did the continued outrages and cruelties of Saul serve more and more to illustrate the wonders of divine grace, in that conversion which we are hereafter soon to survey and admire; and to give the view of a very delightful contrast between the warmth of those efforts which he made first to destroy, and then with proportionable zeal to save.

It is pleasing to observe how the gospel conquered the mutual and rooted prejudices between the Jews and the Samaritans, teaching the Jews to communicate, and the Samaritans to receive its blessed message with pleasure. It was a wonderful Providence which had permitted the enchantments of Simon to be so successful before; but at length Simon himself assents to the great truths of the gospel, and is baptized. In this, as in a thousand nearer instances, we see that there may be speculative faith in the gospel, where there is no true piety. And if such persons, on the profession of that faith, where nothing appears contrary to it, be admitted to those ordinances by which Christians are distinguished from the rest of mankind, it is an evil, in the present state of things, unavoidable; and the conduct of Christian ministers and societies in admitting such, will be less displeasing to God than a rigorous severity. May God give us wisdom to guide our way, and determine our resolutions, that so we may obtain the happy medium, between prostituting divine ordinances by a fond credulity, and defrauding the children of their bread, because they have not reached such a stature, or do not seek it in those forms and gestures which our mistaken caution may sometimes be ready to demand.

With what peculiar honour were the apostles distinguished, that the Holy Spirit should be given by the imposition of their hands! Thus did Christ bear his testimony to them as the authorised teachers of his church: and hence it evidently appears, that we may with great safety and pleasure submit ourselves to their instruction; for these extraordinary gifts were intended in some measure for our benefit, that by an entire resignation to their authority, thus attested, we might be partakers of those graces, in comparison of which, the tongues of men and of angels would be but as sounding brass, or a tinkling cymbal.

Who can read without honor the infamous proposal of Simon, to purchase the gift of God with money? With somewhat of the same horror must: we look on all those, by whom things sacred are either bought or sold. It is an infamous traffic, about which an upright man cannot deliberate a moment, but will reject it at once with an honest scorn and indignation, like that of St. Peter in the present instance. God grant that none of the ordinances of Christ may ever be prostituted to secular ends, which seems a crime almost equally enormous! In vain it is for men to “profess and call themselves Christians;” in vain to submit, like Simon, to baptism, or to adhere constantly to the ministers of the gospel, if their hearts be not right before God. A hypocritical conduct, like this, will proclaim it aloud, that they are in the gall of bitterness, and in the bond of iniquity.Wash us, O holy God, from this odious and polluting gall, which naturally overspreads us! and do thou loosen these bonds of sin with which Satan sometimes binds even those who have a name and a place in thy church, and in which he conveys them to final and everlasting destruction.

Let us not, however, despair even of the worst of men, but direct them rather from their errors to that great universal remedy,a deep and serious repentance of their sins, and an earnest address to God in prayer;to him who alone can wash us from crimes or stains, and break in pieces fetters of iron. It is some token for good, when sinners seem to fall under reproof, and to desire the prayers of those who are more upright than themselves. But if men are not animated in such requests and submissions, by a more noble and generous principle than fear of destruction from God, there is great reason to suspect the sincerity of that repentance which they profess; and to apprehend that, like Simon, they will unsay all their fair confession, and perhaps like him, (if we may credit the most authentic uninspired histories of the church,) become open enemies to that gospel, which they pretended for a while to reverence and believe. See Euseb. Eccl. Hist. 50. 2: cap. 14. Theodoret. Haeret. Fab. 50. 1: 100. 1 and the note on Act 8:9.

We have great reason to adore the gracious counsels of God, with respect to the Ethiopian eunuch before us. He was desirous to improve that weak light which he had; and God, we see, took effectual methods to impart to him more. Thus, as the prophet Hosea expresses it, shall we know, if we follow on to know the Lord, ch. Act 6:3. An angel of the Lord shall be sent to give directions to an evangelist to meet him in the desart, and to instruct him there in what he had been unable to learn in his attendance at Jerusalem: Philip, in prompt obedience to the divine command, immediately retires from the more public service that he had been engaged in at Samaria, to execute whatever the Lord should please to call him to, though he should order him to go into a wilderness; for even there he could open a door of opportunity to make him useful: and while, like Philip, the ministers and disciples of Christ govern themselves by the intimations of supreme wisdom, they shall not run in vain, nor labour in vain. Php 2:16.

It was a prudent and exemplary care, especially in a person engaged in such a variety of public business as the eunuch was, to improve that vacant leisure which a journey allowed him, in reading what might edify and instruct him even as he sat in his chariot. This is truly to redeem the time. He chose the sacred oracles, which are able to make men wise unto salvation; and while perusing them, we see he was in an extraordinary manner taught of God their author. The question which Philip put to him, we should often put to ourselves; Understandest thou what thou readest? Let us choose those writings which may be worth our study, and then labour to digest them into knowledge: it is unworthy the character of rational creatures to rest in the empty amusements, which a few wandering, unconnected, undistinguished ideas may give us, while they pass through the mind, like images over a mirror, and leave no trace or impression at all behind them.

The scriptures especially will be worthy our study, that we may understand them; and we should earnestly pray that this study may be successful. For this purpose let us be willing, like the Ethiopian convert, to make use of proper guides; though it must be confessed, none that we are likely to meet with at present, can have a claim to that authority with which Philip taught. It is pleasant, nevertheless, with a becoming humility to offer what assistance we can to our fellow-travellers, on such an occasion as this: and indeed the practice is generally attended with a blessing, both to teacher and learner. God Almighty grant that we who attempt it, especially in that way which is most extensive and lasting, may neither be deceived in Scripture ourselves, nor deceive others by misrepresenting its sense!

If we enter into the true sense of the ancient prophesies, we must undoubtedly see Christ in them, and particularly in that excellent chapter of Isaiah, which the pious eunuch was now reading. Indeed we may safely rest the proof from prophesy, in support of Christianity, upon this single oracle. If it relates to the Messiah, and was accomplished in every part by Jesus, and by no other, as we know it was, he must be the Christ. He appealed to it himself,

(Luk 22:37.) The apostles often refer us to it; and Philip, under the conduct of the divine Spirit, converted the eunuch by it.

A more extraordinary instance of the power and efficacy of this oracle, in converting believers, cannot be given, than in the case of that prodigy of wit, frolic, and immorality, John Wilmot, earl of Rochester. They who are only unhappily acquainted with his detestable poems and dissolute life, will scarcely imagine, that he died a sincere penitent and a Christian; and that before he expired, he made no bad comment upon some parts of this prophesy. The following account, therefore, is given in bishop Burnet’s own words, who attended him during his last illness, and published his case after his death. “He said (to the bishop) that Mr. Parsons, in order to his conviction, read to him, Isaiah 53 and compared that prophesy with the history of our Saviour’s passion, that he might there see a prophesy concerning it, written many years before it was done; which the Jews that blasphemed Jesus Christ still kept in their hands, as a book divinely inspired. He said to me, that as he heard it read, he felt an inward force upon him, which did so enlighten his mind, and convince him, that he could resist it no longer; for the words had an authority, which did shoot like rays or beams into his mind; so that he was not only convinced by the reasonings he had about it, which satisfied his understanding; but by a power which did so effectually constrain him, that he did ever after as firmly believe in his Saviour, as if he had seen him in the clouds. He had made it be read so often to him, that he had got it by heart; and went through a great part of it in discourse with me, with a sort of heavenly pleasure, giving me his reflections upon it. Some few I remember: Who hath believed our report? Here, he said, was foretold the opposition the gospel was to meet with from such wretches as he was.He hath no form or comeliness: and when we shall see him, there is no beauty, that we should desire him. On this he said, the meanness of his appearance and person has made vain and foolish people disparage him, because he came not in such a fool’s coat as they delight in, &c. &c.” It were to be wished, that this “short account” of that nobleman, by this learned prelate, was in the hands of all who have any doubts about religion, natural or revealed! and God grant that the prophesy in question may have the same effect upon the minds of all, to convert them to, or confirm them in the belief, that Jesus is the Christ, the Son of God!

Let us often view our divine Master in that amiable and affecting light in which he is here represented. Let us view him, though the Son of God, by a generation which none can fully declare, yet brought as a lamb to the slaughter, and as a sheep before his shearers: nor let us refuse patiently to suffer with him, if called to it, in humble hope of reigning with him too, even though, like his, our judgment also should be taken away, and we be cut off from the land of the living.

When once men are come to a point, thus solemnly to give themselves up to the Lord, and have done it in his appointed method, let them, as they have reason, go on their way rejoicing, though Providence should separate from them those spiritual guides, who have been the happy instruments of their conversion and edification.

To conclude: The servants of Christ are called to glorify him in every different scene and station of life: happy, if in at least one state and country or another, they may spread the favour of his name, and gather in converts to him, whether from among the Sons of Israel, or of Ethiopia!

REFLECTIONS.1st, We are told,

1. The pleasure and satisfaction which Saul took in seeing the first martyr bleed. He not only consented to the deed, but, as the word signifies, feasted his eyes with the shocking spectacle, in hopes that such sharp methods would soon put a stop to the progress of that gospel which he abhorred.
2. The chief priests and rulers determined to pursue their blow, and, while the fury of the people lasted, severely persecuted the church at Jerusalem; so that the preachers, who were the great objects of enmity, were forced to withdraw, and disperse themselves through Judea and Samaria, except the apostles, who still continued at Jerusalem, and were preserved safe from the rage of their blood-thirsty enemies.
3. Stephen’s friends, devout men, eminent for their piety, dared, notwithstanding the danger to which they were exposed, to gather up his broken remains, and carried him to his burial; and though they could not but rejoice in his triumphant death, they bewailed their own and the church’s loss, deprived of so able an advocate for the cause of Christ. Note; (1.) The departure of the eminent servants of Jesus demands a tear; though it be their gain, it is our loss, and we should weep for ourselves. (2.) The corpse is honourable in which a heavenly spirit has dwelt, and should be decently laid in the dust, in sure and certain confidence of a glorious resurrection, when it shall awake in brighter array.

4. Saul, the envenomed foe to the Christian name, a fiery zealot, the fittest tool the priests could have chosen for their service, made havock of the church, persecuting them even unto death, as he owns, (Acts) Act 22:4.) entering into every house; and, sparing neither age nor sex; haling men and women, committed them to prison. To such low and dirty work does enmity against the gospel lead a man of note, a gentleman, a scholar; as if every mark of contempt and cruelty to a Christian was meritorious and commendable.

2nd, The attempt to extinguish and suppress the rising flame of Christianity, served but the more to spread the sacred fire. They that were scattered abroad, went every where preaching the word; not hiding themselves in corners, or seeking concealment by their silence; but publishing throughout the country the glad tidings of salvation by Jesus Christ. Philip, the second of the deacons, and now the first, since Stephen had finished his glorious course, was among the chief of these dispersed evangelists.

1. He went down to the city of Samaria, to the metropolis of the country, where Jesus had been formerly, (Joh 4:5.) and preached Christ unto them. As a herald, he publicly proclaimed his Saviour, as exalted to the throne of glory; and invited all to come and share the blessings of his happy government: and this must be our constant theme, Christ crucified, glorified.

2. Great was the success that attended his labours. The people with one accord, in general, gave heed unto those things which Philip spake; shewing the most serious attention to his discourses, hearing and seeing the miracles which he did, in proof of his divine mission, and of the gospel of Jesus which he declared unto themmiracles of the most stupendous nature, such as dispossessing unclean spirits, who with the utmost rage exclaimed at the power they could not withstand; curing the paralytic, and restoring the use of their limbs to the lame, when all human help was despaired of. And there was great joy in that city; the people transported, beheld those amazing works of divine power and grace, and rejoiced in the glad news of pardon and salvation preached to them through the Redeemer. Note; (1.) So far as the gospel effectually reaches the heart, Satan’s power is broken, and his kingdom of uncleanness within is destroyed. (2.) The grace of God cures the moral impotence of our fallen nature, and enables the lame man to leap like a hart, and the paralytic soul to arise and run the way of God’s commandments. (3.) The great things which make for our everlasting peace deserve our most serious attention; and the more we attend unto them, the more shall we consult our own happiness. (4.) True religion will make none melancholy; but wherever the gospel is known and believed, there the soul will taste the sweetest and most substantial joy.

3. What made the success of the gospel in this place still more extraordinary, was the delusion under which the people had lain, through the feats of a certain sorcerer named Simon, who had bewitched the people of Samaria, astonishing them with his magic arts and diabolical illusions; giving out that himself was some great one, the great God himself, or, as others suppose, the expected Messiah: and such was the influence which his pretended miracles had on the minds of the people, that they all gave heed unto him, from the least to the greatest, high and low, young and old, saying, This man is the great power of God; as if he was endued with Almighty power, equal to the great God himself; so strangely had he for a considerable time bewitched them with his sorceries.

4. The kingdom of Satan fell before the gospel word. When they believed Philip, preaching the things concerning the kingdom of God, the blessings and privileges, the doctrines and ordinances of it, and the name of Jesus Christ, as the great Saviour of lost sinners, the head of his church, the author of all mercies here, and of all glorious hopes for hereafter, they gladly embraced his salvation, abandoned the impostor Simon, and by baptism made open profession of their faith in Jesus, both men and women. Note; (1.) They who are most bewitched by Satan’s sorceries, and the power of sin, are not beyond the recovering influence of the Redeemer’s grace. (2.) When we truly believe in Jesus, we shall openly and boldly profess him before men.

5. Even Simon the magician himself was so astonished at the real miracles and signs which Philip wrought, that he believed also; so far, at least, as to make outward profession of Christ as the true Messiah, and to desire and be admitted to baptism in his name. Note; (1.) They who have been most atrociously wicked, when they make profession of repentance and conversion to God with apparent sincerity, are to be received cordially into the church, notwithstanding all that is past. (2.) Though many hypocrites may and do join themselves with God’s people, yet we must leave men’s hearts to the searcher of hearts, and judge of others with all candour and charity, till they give evident proofs of their unfaithfulness.

3rdly, The glad tidings soon reached Jerusalem, of the happy progress of the gospel in Samaria; and the apostles, for the furtherance of the blessed work, dispatched two of their body, St. Peter and St. John, immediately, to confirm the disciples, and communicate unto them the extraordinary gifts of the spirit. We have,
1. The success of their journey. They prayed for them, that they might receive the Holy Ghost, in his miraculous gifts, and be set on a level with the Jewish converts; for as yet he was fallen upon none of them, though they had experienced in a measure his illuminating influences upon their souls, in consequence of which they had been baptized in the name of the Lord Jesus; but they had not yet, by any visible appearance of the Holy Ghost, received the gift of tongues, or of prophesy, or the power to work miracles. But when the apostles had prayed, and were assured of an answer to their requests, then laid they their hands on them, and they received the Holy Ghost in some visible manner. Note; Though we may not expect miraculous powers, yet the same Holy Ghost, in all his gracious influences, is still given in answer to the prayer of faith.

2. Simon’s hypocrisy on this occasion appeared. When he saw that through laying on of the apostles’ hands the Holy Ghost was given, he was vastly ambitious of possessing the same apostolic power, and thought he could well reimburse himself any expence, could he but obtain it; therefore, supposing their views as mercenary as his own, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost; thus discovering both his ambition and avarice, and shewing the rottenness of his heart, notwithstanding his pretended conversion.

3. St. Peter, with abhorrence, rejects the proposal, and denounces his doom. Thy money perish with thee, thou and it must perish together, if in this temper of mind thou abidest: as for us, we detest thy mercenary offer, because thou hast thought that the gift of God may be purchased with money: an imagination as absurdly foolish, as impiously wicked. Thou hast neither part nor lot in this matter, art neither a partaker of the gifts nor graces of the Spirit, and as yet an alien from the kingdom of grace, and destitute of the hope of glory: for thy heart is not right in the sight of God; but under the specious profession of Christianity, lurks the foulest hypocrisy. Repent therefore of this thy wickedness, so great and aggravated, and pray God, if perhaps the thought of thine heart may be forgiven thee, and there be a possibility of pardon. For I perceive by this proposal, that thou art in the gall of bitterness; in a state of unregeneracy, under the dominion of the most abhorred corruptions, and in the bond of iniquity; enslaved by Satan and sin; and, as a criminal going to execution, exposed to the severest vengeance of an offended God. Note; (1.) The fatal bait of moneyhow many souls has it plunged into perdition and destruction? (2.) Where the heart is not right with God, though a form of godliness may conceal the hypocrisy from men, there is one that seeth and judgeth. (3.) They who are now held in bonds of iniquity, may assuredly expect to be bound over to everlasting shame and punishment. (4.) The vilest of sinners must not be abandoned, but still invited to repentance and prayer; while there is life, there is hope.

4. Simon, terrified at this dire commination and reproof, entreats their prayers for him; not so much that his heart might be renewed, as that the threatened vengeance might be averted: and this is a sure sign of an unhumbled spirit, when it is more affected with the dread of suffering, than with the evil of sin.
5. The apostles, when they had testified and preached the word of the Lord, confirming and establishing the faith of the disciples in Samaria, returned to Jerusalem, to give an account to their brethren of their proceedings and success; and, in their way, they preached the gospel in many villages of the Samaritans, improving every stage of their journey, and taking every opportunity of publishing the great salvation of their master Jesus. Let all the ministers of the gospel, in their spheres of action, imitate such worthy examples, preaching the word in season, and as some may think out of season.

4thly, We have the conversion of the Ethiopian eunuch, by whom it is generally supposed Christianity was first planted in Ethiopia, and the scripture in part fulfilled, Psa 68:31.

1. Philip, who continued still at Samaria, is directed by an angel to depart thence, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. And immediately, obedient to the heavenly call, he arose and went. Note; Though we see not at first the reasons on which God’s providential disposition of us is founded, yet, when we bow to his command, we shall have cause to acknowledge his wisdom and goodness.

2. He there met a person of singular distinction, a man of Ethiopia, an inhabitant of Africa, an eunuch; either really such, they being formerly often preferred to the first offices of state; or this may signify his station at the court, as the word is used of Potiphar, (Gen 39:1 in the original,) being a man of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, a post of distinguished eminence, and had come to Jerusalem for to worship, being a proselyte to their religion.

3. Philip receives an intimation from the Holy Spirit to go near and join himself to his chariot, where he found him reading aloud the prophet Esaias, perhaps the portions which he had heard expounded at Jerusalem; where, though he must have heard of Christ and his apostles, yet he seems to have paid no regard to them, and was returning attached as much as ever to the Jewish religion. Note; (1.) The Lord, by strange providences, often brings about great events; even when we travel on the road, we know not what good may be done, though among strangers, if we have but the heart to speak a word for Christ. (2.) The scriptures should be much in our hands; they are the best companions on our journies, and will supply matter for the choicest meditations. (3.) It is no evil for men of station and affluence to ride in their chariots, if that, as well as every other gift, be sanctified by the word of God, and by prayer.

4. Philip, hearing him read the prophet Esaias, puts a question to him of great moment, and which we should often put to ourselves, when perusing the sacred oracles, Understandest thou what thou readest? His reply was singularly humble: far from taking the question ill, though from a stranger on foot, and meanly dressed, he answers with the most modest acknowledgment of his own poor attainment, How can I, except some man should guide me? and, willing to be instructed, and glad to embrace every opportunity of increasing his knowledge of these blessed prophesies, he desired Philip, who appeared to be intelligent in these matters, to come up into the chariot, and sit with him, well judging, that the honour he did the evangelist would be abundantly repaid by the instructions he should receive. Note; To shew a teachable spirit, is the surest way to become wise unto salvation.

5. This illustrious Ethiopian, having seated him in the chariot, inquires of Philip the meaning of the passage he had been reading, Isa 53:7-8 where, according to the Septuagint version, it was written, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away, and who shall declare his generation? for his life is taken from the earth; the Ethiopian therefore begs Philip to inform him, of whom the prophet in this passage speaks, of himself or of some other man? Hereupon, Philip opened his mouth, and, glad of so fair an opportunity, began at the same scripture, and preached unto him Jesus, the great subject of the prophesy. He was the sheep led to the slaughter, willingly offering himself a sacrifice for the sins of the world; silent before his shearers as a lamb, neither upbraiding nor threatening, but meek and patient under all the indignities shewn him; he humbled himself to the lowest state, to the life of a servant, and the death of a slave: his judgment was taken away; he was treated in the most unjust and cruel manner, hurried from one judgment-seat to another; and, though confessedly innocent, executed as the vilest of malefactors: and who shall declare his generation? (See the Annotations on Isa 53:8.) for his life is taken from the earth, by wicked hands he was crucified and slain, cut off as a criminal unworthy to live. Yet God raised him from the dead, exalted him to his right hand, in token of his fullest approbation; and, having accepted his sacrifice, has given power to his ministers to preach remission of sins to all nations, and to administer baptism as the initiatory ordinance into his church.

6. Convinced of the truth by Philip’s discourse, he embraced the gospel of Jesus, which the evangelist preached; and as they went on their way, Philip opening the truth at large, and the eunuch attentively listening, they came unto a certain water; when, desirous to make open profession of his faith by baptism, he humbly proposes that he might be baptized, if Philip had no objection. Philip said, If thou believest with all thine heart the great truths on which I have been discoursing, trusting on Jesus alone for pardon, righteousness, and salvation, and willing to yield thyself to his government and service, thou mayest. He answered, I believe that Jesus Christ is the Son of God, the divine, all-sufficient, and promised Saviour, the true Messiah, God incarnate. Satisfied with this confession of his faith, Philip consents to his proposal; and, the eunuch ordering his chariot to stop, they went down both into or unto the water, both Philip and the eunuch; and he baptized him. Note; (1.) Faith is not a mere speculative assent to gospel truths, but the embracing with the heart a salvation suited to the case of a lost sinner. (2.) No man can truly and experimentally say that Jesus is the Christ, but by the Spirit of God.

7. Philip and the eunuch are parted as miraculously as they were brought together. When they were come up out of or from the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and this miracle served to bear testimony to Philip’s doctrine; and he went on his way rejoicing in Christ Jesus, with whose salvation he was now become acquainted, and happy in the hope of carrying the glad tidings to his countrymen. But Philip was found at Azotus, or Ashdod, upwards of thirty miles from Gaza; and passing through he preached, as he travelled, in all the cities, till he came to Caesarea, where afterwards, it seems, he chiefly took up his abode.

Fuente: Commentary on the Holy Bible by Thomas Coke

REFLECTIONS

Reader! behold in this chapter a true representation of the church of Jesus in all ages. In one view persecuted, and while the friends of the bridegroom are cast down, the enemy triumphing with an high hand. In another, like Samaria, where the word of God is faithfully preached, and graciously received, there is great joy in that place. See, opposed to the faithfulness of Peter and John , the sorcery and hypocrisy of Simon Magus; and mark in all churches similar effects, from the contrast of grace and corruption; Christ and Belial.

Blessed Jesus! let the sweet view here afforded, of thy watchful eye over this Ethiopian, who came from a vast distance led by thy grace to seek the Lord, in sending a special messenger after him, be uppermost in the thoughts of thy people. Jesus hath said, and this sweet scripture confirms it, all that the Father hath given him shall come to him. And rather than one of Christ’s little ones shall perish for lack of knowledge, the Lord will meet them in the desert; and when ordinances fail, the Lord will work without them. Oh! for grace, that all the ministers of the Lord’s sending, may, like Philip, preach Christ to the people. And oh! that all, to whom the Lord shall reveal himself, as to this Ethiopian may, like him, go on their way rejoicing!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

Ver. 40. At Azotus ] A city of Palestine, called anciently Ashdod, whence the Anakims could not be driven out, Jos 11:22 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

40. . . ] A constr. prgnans, was borne to, and found at . The word again appears to refer to 4 Kings Act 2:17 .

AZOTUS or ASHDOD (Jos 13:3 ; 1Sa 5:5 al.) was one of the five principal cities of the Philistines, never, though nominally in Judah, thoroughly subjugated by the Jews: it was taken by Tartan the Assyrian general ( Isa 20:1 ), again by Psammetichus, Herod. ii. 157; Jer 25:20 , again by Judas Maccabus ( 1Ma 5:68 ) and Jonathan (ib. 1Ma 10:84 ), and by the latter destroyed; rebuilt by Gabinius (Jos. Antt. xiv. 5. 3. B. J. i. 7. 7), and belonged to the kingdom of Herod, who left it in his will to his sister Salome (Antt. xvii. 8. 1; 11. 5). At present, it is a small village, retaining the name Esdud, but no remains. (Robinson, ii. 629; iii. 1, 232. Winer, Realw.)

] viz. Ekron, Jamnia, Joppa, Apollonia, on the direct road: or, if he deviated somewhat for the purpose, Lydda also (which seems implied ch. Act 9:32 ).

] See note, ch. Act 10:1 .

Fuente: Henry Alford’s Greek Testament

Act 8:40 . .: constructio prgnans = was borne to and found at, cf. Act 21:13 ; or, as means more than , implying that he had come into the city and was staying there, cf. Est 1:5 ; marg. Hebrew “found,” A. V., , , is very often found in the LXX in similar phrases, e.g. , 1Ch 29:17 , 2Ch 31:1 , 1Sa 13:15 , etc. The word may imply, however, much more than the fact that Philip was present at Azotus, and Alford sees in it a probable reference to 2Ki 2:17 ( cf. passages in O.T. above), where the same word is used, . Blass takes it to mean “vento quasi ibi dejectus,” but see above on Act 8:39 . , : only mentioned here in N.T., but in LXX Ashdod, Jos 11:22 ; Jos 13:3 ; Jos 15:46 , 1Sa 5:5 , 2Ch 26:6 , Neh 4:7 ; Neh 13:20 , Jer 25:20 ; Jer 47:5 , Amo 1:8 , Zep 2:4 , Zec 9:6 ; Azotus in 1Ma 5:18 ; 1Ma 10:84 ; Herod., ii., 157: Herod, speaks of the siege of the twenty-nine years under Psammetichus as the longest in history ( = , as in , Ahuramazda , Blass, in loco ). An old Philistine town, and one of the five chief cities it might be regarded as the half-way station on the great road between Gaza and Joppa. Schrer holds that the population was Jewish to a considerable extent, as we find that Vespasian was obliged to place a garrison there (Jos., B. J. , iv., 3, 2); it is now a mere village of no importance, and still bearing the name Esdd . Schrer, Jewish People , div. ii., vol. i., pp. 62, 67 ff., E.T.; G. A. Smith, Hist. Geog. of the Holy Land , pp. 192, 193; Hamburger, Real-Encyclopdie des Judentums , i., 1, 124, “Ashdod,” B.D. 2 , “Azotus,” and also Col. Conder sub v. , Hastings’ B.D. ., see above on Act 8:4 and also Act 13:6 , and cf. Luk 9:6 for a similar combination of the two verbs. : from their position between Azotus and Csarea, Lydda and Joppa may well have been included, cf. Act 9:32 ; Act 9:36 , in which we may see something of the effects of St. Philip’s preaching, “hic quoque, uti in urbe Samari, Apostolis auditores prparavit,” Bengel. (mentioned no less than fifteen times in Acts): its full name was , so named by Herod the Great in honour of Augustus (Jos., Ant. , xvi., 5, 1); sometimes also or (Jos., B. J. , iii., 9, 1; vii., 1, 3); it was also called “Straton’s Tower” ( cf. . , Apost. Const. , vi., 12), although it was virtually a fresh site. Schrer derives this latter name from Straton, the name of one or more of the last kings of Sidon, who towards the end of the Persian period were probably in possession of the strip of coast upon which the tower was built (Schrer, u. s. , div. ii., vol. i., p. 84 ff.). Herod’s lavish expenditure and enlargement gave it such importance that it came to be called Caput Judae , Tacitus, Hist. , ii. 79, i.e. , of the Roman Province, for it never could be called truly Judan. For its magnificence, see Jos., Ant. , xv., 9; B. J. , i., 21, cf. Ant. , xvi., 5. It was a seaport suited to his taste, which Herod wanted, and in Csarea he found it “Joppa, Jerusalem’s port, was Jewish, national, patriotic; Csarea, Herodian, Roman in obedience, Greek in culture”. The buildings were magnificent a temple with its two statues of Augustus and of Rome, a theatre, an amphitheatre; but above all, the haven was the chief work of art, Sebastos Limen, so large and important that the name of the city was even dwarfed beside it (see especially Dr. G. A. Smith, u. s. , p. 140). Here the Roman procurators had their abode, both before and after Agrippa’s reign; here, too, was the chief garrison of the troops of the province. The population was chiefly heathen, but with a considerable mixture of Jews, and so both Gentile and Jew had equal rights, while each claimed exclusive powers. In the time of Felix things came to such a pass that bloodshed ensued, and Felix exasperated the Jews by leaving the sole direction of the town in the hands of the heathen party. It was this which in the first place provoked the great rising of the Jews, A.D. 66 (Jos., Ant. , xx., 8, 7, 9; B. J. , ii., 13, 7; 14, 4, 5). The war broke out, and, according to Josephus, all the Jewish inhabitants, habitants, twenty thousand in number, were massacred in an hour. Here the famous Rabbi Akiba met a martyr’s death, here Eusebius of Csarea and Procopius were born, and hither Origen fled. See Schrer, u. s.; Hamburger, Real-Encyclopdie des Judentums , ii., 1, 123; G. A. Smith, u. s. , pp. 138, 143 ff., B.D. 2 ; Edersheim, History of the Jewish Nation , pp. 21, 23, 156, 199, 251, 265, etc. Among the Jews Csarea was called by the same name by which we know it, but sometimes from its fortifications, Migdal Shur, or after its harbour, Migdal Shina, or after both, and once by its ancient name, “Straton’s Tower” ( cf. also Strabo , xvi., p. 758), but as the seat of the Roman power, and for its preponderating heathen population, it was specially hated; and so it was designated “the daughter of Edom,” although the district, so rich and fertile, was still called “the land of life”. Edersheim, Jewish Social Life , pp. 24, 72, 202, and Hamburger, u. s. Csarea is mentioned in the verse before us not because of its political and commercial importance, but because it became the after home of Philip, Act 21:8 . But it also might be named here as marking a further and interesting stage in the progress of the Gospel (see also below on chap. 10). We cannot say whether at the time of the narrative in chap. 10. Philip had already settled and worked in Csarea.

Fuente: The Expositors Greek Testament by Robertson

was found = was carried to, and found. A constructioproegnans.

at = to. Greek. eis. App-104.

Azotus. = Ashdod. See Jos 11:22.

till. Greek. heos.

Caeserea. Not Caesarea Philippi (Mat 16:13), but the place on the coast, between Carmel and Joppa. It was built by Herod, and called Caesarea Sebaste, in honour of Augustus (Greek. Sebastoa) Caesar. Herod built a mole or breakwater, so as to make a harbour (Josephus, Antiquities XVI, 8, 1). Now a ruin.

Fuente: Companion Bible Notes, Appendices and Graphics

40. . .] A constr. prgnans,-was borne to, and found at. The word again appears to refer to 4 Kings Act 2:17.

AZOTUS or ASHDOD (Jos 13:3; 1Sa 5:5 al.) was one of the five principal cities of the Philistines, never, though nominally in Judah, thoroughly subjugated by the Jews:-it was taken by Tartan the Assyrian general (Isa 20:1),-again by Psammetichus, Herod. ii. 157; Jer 25:20,-again by Judas Maccabus (1Ma 5:68) and Jonathan (ib. 1Ma 10:84), and by the latter destroyed;-rebuilt by Gabinius (Jos. Antt. xiv. 5. 3. B. J. i. 7. 7), and belonged to the kingdom of Herod, who left it in his will to his sister Salome (Antt. xvii. 8. 1; 11. 5). At present, it is a small village, retaining the name Esdud, but no remains. (Robinson, ii. 629; iii. 1, 232. Winer, Realw.)

] viz. Ekron, Jamnia, Joppa, Apollonia, on the direct road: or, if he deviated somewhat for the purpose, Lydda also (which seems implied ch. Act 9:32).

] See note, ch. Act 10:1.

Fuente: The Greek Testament

Act 8:40. , was found) On the way, neither Philip himself seems to have known where he was, or what was happening to him, nor did any one else see him.- , the cities) Between Gaza and Csarea; as, for instance, Joppa, Lydda, etc. Here too, as in the city of Samaria, he prepared hearers for the apostles: ch. Act 9:32.- , Csarea) In this remarkable city lie fixed his residence, being about therein to minister to the supply of the saints on their journey: ch. Act 21:8-9, We (Paul, Luke, etc.) entered into the house of Philip the Evangelist, one of the seven, and abode with him.

Fuente: Gnomon of the New Testament

at: Jos 15:46, Jos 15:47, 1Sa 5:1, Zec 9:6, Ashdod

he preached: Luk 10:1, Luk 10:2, Rom 15:19

Caesarea: Act 10:1, Act 21:8, Act 23:23, Act 23:33, Act 25:4

Reciprocal: 2Ch 17:9 – throughout Zep 2:7 – the coast Mar 9:8 – General Joh 8:59 – but Act 8:5 – Philip Act 9:30 – Caesarea Act 18:22 – Caesarea 2Co 12:2 – in the

Fuente: The Treasury of Scripture Knowledge

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Act 8:40. Azotus was a town north of Gaza, the place to which Philip was told by the angel to go. Going on in his northward journey, he preached in all the cities to which he came until he reached his destination which was Caesarea on the coast.

Fuente: Combined Bible Commentary

Act 8:40. But Philip was found at Azotus. Azotus, better known as Ashdod, one of the principal Philistine cities, near to the sea-coast. The site is now marked by a mound covered with broken pottery and a few pieces of marble (see 1Sa 5:3; Amo 1:8).

Till he came to Csarea. Csarea became Philips home. He probably made it for many years the centre of missionary enterprises. Here, after some twenty years, we find him still, when Saul, now breathing threatenings and slaughter against the disciples of the Lord, was welcomed, together with St. Luke, the reputed writer of these Acts, by this same Philip the deacon and his four prophet daughters, as the great and honoured Christian missionary.

Csarea was distant about seventy miles from Jerusalem, and was situated on the shores of the Mediterranean Sea. Before the days of the great Herod, it was merely a station for vessels. Herod, however, designed to make it the commercial capital of Palestine; he adorned it with marble palaces, provided it with a magnificent harbour, larger than the Piraeus at Athens, and with a vast quay. In the midst of the new city rose, on an eminence, the Temple of Caesar, with statues of the Emperor and of Rome. With slavish adulation, King Herod named the city after his powerful patron Augustus, Caesarea, under whose mighty protection for the present and the far future he placed the new capital of the old Land of Promise. After Herods death, Csarea became the residence of the Roman governors of the country. Here the well-known Procurators Pontius Pilate, Felix, and Festus held their courts. Here Paul was subsequently tried before that brilliant assembly, presided over by the Roman governor, and King Agrippa, and the infamous Princess Bernice.

At the commencement of the Jewish war, we read of 20,000 Jews resident at Csarea being massacred. Vespasian was saluted emperor first in this place. In grateful memory, probably, of this circumstance, he raised it to the dignity of a colony; but its prosperity seems gradually to have decayed. We hear of it now and again in the days of the Crusaders, but it has been for several centuries a mere heap of ruins. A few fishers huts now occupy the site of this once proud capital.

Fuente: A Popular Commentary on the New Testament

Act 8:40. But Philip Quickly after he was separated from the eunuch; was found at Azotus Or Ashdod, a city that was more than thirty miles from Gaza. Probably none saw him from the time of his leaving the eunuch till he was there. And passing through That part of the country; he preached in all the cities Namely, Joppa, Lydda, Saron, and all the other cities along the coast of the Mediterranean sea; till he came to Cesarea Namely, Cesarea in Palestine, a city far distant from Cesarea Philippi, (mentioned Mat 16:13, where see the notes,) which was situate to the north of the tribe of Naphtali, and near the sources of Jordan. Wherever the word Cesarea occurs without Philippi, the former place is intended. It was anciently called Stratonice, or Stratons Tower, and was rebuilt by Herod the Great in honour of Augustus Cesar, and greatly enlarged and beautified with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Pirus at Athens. The beauty of this Cesarea, and the conveniences of its situation, were so great, that when the Romans reduced Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. It appears that Philip settled here for some time, probably for life, for we find him long after this residing here with his four unmarried daughters, who were prophetesses, and entertaining Paul and his company many days at his house, when on their way to Jerusalem. See Act 21:8-9. It is likely, therefore, that his itinerant mission ended here. It is reasonable to suppose, however, that he still continued to preach the gospel to those Jews who were disposed to attend his ministry, and that he made, at least, some converts among them. He doubtless also performed the work of an evangelist in some other places in those parts.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

40. The historian brings the present section of his narrative to a close by a brief notice of the subsequent labors of Philip. (40) “But Philip was found at Azotus; and, passing along, he preached the gospel in all the cities till he came to Csarea.” The town of Azotus, the Ashdod of the Old Testament, was westward of the route the eunuch was pursuing, on the shore of the Mediterranean. Philip’s further tour extended northward, along the sea-shore, to Csarea. We are not yet prepared to bid him a final adieu; but will meet him again, after the shifting scenes of many years, to say farewell amid many tears. [112]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

40. After the manner of the old prophets the Spirit of the Lord caught away Philip from the presence of his happy Ethiopian convert, dropping him down at Azotus, which is another name for the old city of Ashdod, a Philistine capital. It seems that Philip never returned to honor the office of deacon in the Jerusalem church. God put him in a better work, i. e., preaching the gospel. We are here informed that he continued his evangelistic peregrinations northward, preaching in many cities till he arrived in Caesarea. It seems that he settled in this metropolis of the Mediterranean, making it henceforth his residence, from which he radiated out in his evangelistic work, as we hear no more of him till twenty-three years have rolled away and Paul stops in his home in Caesarea (Act 21:9), while on his last journey to Jerusalem in May, A. D. 58. We now find his evangelistic force augmented by four preaching daughters, whom God has given him to assist him in his labors of love.

Fuente: William Godbey’s Commentary on the New Testament

Verse 40

Azotus; a city on the sea-coast, about thirty miles north of Gaza,–the Ashdod of the Old Testament.–Cesarea. Cesarea was then the capital of Judea, being the residence of the Roman governors. It was a large seaport on the Mediterranean, about sixty miles north of Azotus.

Fuente: Abbott’s Illustrated New Testament