Exegetical and Hermeneutical Commentary of Acts 8:31
And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
31. except some man [one] should [shall] guide me ] The eunuch, living far away from the received expounders of the Scriptures, feels that in a dark passage like that which he was reading he has need of trained instruction. He uses therefore the word which is employed for the guidance given by teacher to pupil. Our Lord uses it [Mat 15:14; Luk 6:39 ] reproachfully of the blind guidance which the scribes and Pharisees in His day were giving to the people who came to them for instruction. He uses the same word for the guidance of the Holy Spirit (Joh 16:13). It was a marked feature in the teaching of the Jews that explanations of Scripture were received from generation to generation, and that only was highly valued by them which a man had received from his teachers. Such a system accounts for the permanence of all their traditions.
And he desired [besought] Philip that he would come up and sit with him ] The verb implies a very earnest request, and betokens the great desire which the eunuch had for more enlightenment.
Fuente: The Cambridge Bible for Schools and Colleges
And he said … – This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Act 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Rom 10:14. The circumstance, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psa 25:9, The meek will he guide in judgment, and the meek will he teach his way.
And he desired … – He was willing to receive instruction, even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. How can I, except some man should guide me?] This is no proof that “the Scriptures cannot be understood without an authorized interpreter,” as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, “the wayfaring man, though a fool, (quite illiterate,) shall not err therein.”
That he would come up, and sit with him.] So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A wonderful modesty and humility in so great a man: he takes well Philips interposing, and questioning with him; he acknowledges his ignorance, and desires further instruction, and condescends to be taught by one so much his inferior.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. How can I, except some man guideme?Beautiful expression at once of humility and docility; theinvitation to Philip which immediately followed, to “come up andsit with him,” being but the natural expression of this.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said, how can I, except some man should guide me?…. Which shows that he was of an excellent spirit and temper; since instead of answering in a haughty and disdainful manner, as great men are too apt to do; and instead of charging Philip with, impertinence and insolence, in interrupting him whilst reading, and putting such a question to him, he expresses himself with great and uncommon modesty; with a sense and confession of his ignorance and incapacity and of the necessity and usefulness of the instructions of men, appointed of God to open and explain the Scriptures: and though he wanted such a guide, and could have been glad of one, yet he was willing to use all diligence himself in reading, that he, might, if possible, come at some knowledge of the truth; which was very commendable in him; and no doubt but the spirit he was in was much owing to his reading the word, and to the Spirit of God disposing his mind in this manner:
and he desired Philip that he would come up and sit with him; which is an instance of his great humanity and courteousness, and of his meekness and condescension, as well as of his vehement thirst after the knowledge of the Scriptures; he concluding, or at least hoping by Philip’s question, and by the air and look of the man, that he was one that might be useful to him this way.
Fuente: John Gill’s Exposition of the Entire Bible
How can I, except some one shall guide me? ( ?). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with and the optative, but the condition (, instead of the usual , and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar, p. 1022), a common enough phenomenon in the Koine. The eunuch felt the need of some one to guide ( from , guide, and that from , way, and , to lead).
Fuente: Robertson’s Word Pictures in the New Testament
How can I [ ] ? Lit., for how should I be able? the for connecting the question with an implied negative : “No; for how could I understand except,” etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he said,” (ho de eipen) “Then he (the eunuch) responded,” or replied to Philip’s question.
2) “How can I,” (pos gar an dunamin) “How is it at all possible,” for how am I able to comprehend it? he inquired. This implies “why do you ask me?” 1Co 2:14.
3) “Except some man should guide me?” (ean me tis hodegesen me) “Unless (or except) someone shows me the way, the road, or the path?” Humility is the way to knowledge and exaltation, even in understanding the word of God, 1Co 2:12. This guidance or help comes to needy sinners thru the Christian witness, Isa 55:11-12; Joh 4:34-38; Joh 20:31; Act 1:8.
4) “And he desired Philip,” (parekalesen te ton Philippon) “Then he besought (requested) Philip,” invited Philip in humility, earnestness, and honesty of desire; He was anxious to be taught even by this stranger, much as the Samaritan woman was at the well of Sychar, Joh 4:4-26; Joh 4:39-42.
5.) “That he would come up and sit with him,” (anabanta kathisai sun auto) “To climb up (and) to sit in close affinity or association with him,” as he read the word of God from the scrolI of Isaiah, Isa 53:1-12. To sit together suggests friendship and common interest, Psa 110:1; Col 3:1.
Fuente: Garner-Howes Baptist Commentary
31. How should I? Most excellent modesty of the eunuch, who doth not only permit Philip who was one of the common sort, to question with him, but doth also willingly (547) confess his ignorance. And surely we must never hope that he will ever show himself apt to be taught who is puffed up with the confidence of his own wit. Hereby it eometh to pass that the reading of the Scriptures doth profit so few at this day, because we can scarce find one amongst a hundred who submitteth himself willingly to learn. For whilst all men almost are ashamed to be ignorant of that whereof they are ignorant, every man had rather proudly nourish his ignorance than seem to be scholar to other men. Yea, a great many take upon them haughtily to teach other men. Nevertheless, let us remember that the eunuch did so confess his ignorance, that yet, notwithstanding, he was one of God’s scholars when he read the Scripture. This is the true reverence of the Scripture, when as we acknowledge that there is that wisdom laid up there which surpasseth (548) all our senses; and yet notwithstanding, we do not loathe it, but, reading diligently, we depend upon the revelation of the Spirit, and desire to have an interpreter given us.
He prayed Philip that he would come up. This is another token of modesty, that he seeketh an interpreter and teacher. He might have rejected Philip according to the pride of rich men; for it was a certain secret upbraiding of ignorance when Philip said, Understandest thou what thou readest? But rich men think that they have great injury done them if any man speak homely to them. And, therefore, they break out by and by into these speeches, What is that to thee? or, What hast thou to do with me? But the eunuch submitteth himself humbly to Philip that by him he may be taught. Thus must we be minded if we desire to have God to be our teacher, whose Spirit resteth upon the humble and meek, (Isa 66:2.) And if any man, mistrusting himself, submit himself to be taught, the angels shall rather come down from heaven (549) than the Lord will suffer us to labor in vain; though (as did the eunuch) we must use all helps, which the Lord offereth unto us, for the understanding of the Scriptures. Frantic men require inspirations and revelations (550) from heaven, and, in the mean season, they contemn the minister of God, by whose hand they ought to be governed. Other some, which trust too much to their own wit, will vouchsafe to hear no man, and they will read no commentaries. But God will not have us to despise those helps which he offereth unto us, and he suffereth not those to escape scot free which despise the same. And here we must remember, that the Scripture is not only given us, but that interpreters and teachers are also added, to be helps to us. For this cause the Lord sent rather Philip than an angel to the eunuch. For to what end served this circuit, that God calleth Philip by the voice of the angel, and sendeth not the angel himself forthwith, save only because he would accustom us to hear men? This is, assuredly, no small commendation of external preaching, that the voice of God soundeth in the mouth of men to our salvation, when angels hold their peace. Concerning which thing, I will speak more upon the ninth and tenth chapters.
(547) “ Ultro et ingenue,” spontaneously and ingenuously.
(548) “ Superet ac fugiat,” surpasses and escapes.
(549) “ Ad nos docendos,” to teach us, omitted.
(550) “ Ενθουσιασμοὺς,” enthusiasms or inspirations.
Fuente: Calvin’s Complete Commentary
(31) How can I, except some man should guide me?The words of the inquirer imply, as has been said above, that the prophecy was new to him. It is as though, in turning over, or perhaps unrolling, the MS., this was the passage which, in its strange, touching portraiture of the Man of Sorrows, had riveted his attention, and on which he was consequently dwelling with the prayer that some authorised interpreter would unfold its meaning. The word for guide connects itself with the title of a guide of the blind, which the Rabbis were fond of claiming (Mat. 15:14; Rom. 2:19).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he said, “How can I, except some one will guide me?” And he begged Philip to come up and sit with him.’
When the man saw that he was a Jew, and assumed from what he had said that he was also a teacher in the Scriptures who was offering assistance, he expressed his own helplessness and his need for a guide. And he begged Philip to join him in his chariot and explain it to him.
Fuente: Commentary Series on the Bible by Peter Pett
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
Ver. 31. How can I, except some man ] The mathematics are so called, because they cannot be learned without a teacher. No man is in heavenly literature. He that here is scholar to himself, hath a fool to his master.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] gives the reason of the negative which is understood. The answer expresses at once humility and docility.
Fuente: Henry Alford’s Greek Testament
Act 8:31 . ; “elegans particula hoc sensu quid quaeris? ” implies, Why do you ask? for how should I be able? ( cf. Mat 27:23 , Mar 15:14 , Luk 23:22 ); see Simcox, Language of N. T. Greek , p. 172; Grimm-Thayer, sub v. , I. : optative with ; occurs only in Luke, both in his Gospel and Acts, expressing what would happen on the fulfilment of some supposed condition: see, for a full list of passages, Burton, N. T. Moods and Tenses , p. 80; Simcox, u. s. , p. 112: twice in direct questions, here and in Act 17:18 , but only in this passage is the condition expressed, cf. also Viteau, Le Grec du N. T. , pp. 33 and 66 (1893). , see critical notes, and Blass, Grammatik , p. 210; if we read future indicative it will be an instance of a future supposition thus expressed with more probability, Burton, u. s. , pp. 104, 105, 109, and see also Simcox, note on the passage, u. s. , p. 112. Burton compares Luk 19:40 (W.H [219] ), see also Viteau, u. s. , pp. 4, 111, 226, whilst Blass maintains that there is no one certain example of this usage of with future indicative. The word used here (“insignis modestia eunuchi,” Calvin) is used also by our Lord Himself for the Holy Spirit’s leading and guidance, Joh 16:13 , and also in the LXX, as in the Psalms, of divine guidance. : “he besought,” R.V. (“desired” A.V.), the word is rightly taken to denote both the humility and the earnestness of the eunuch (Bengel): a verb frequent both in St. Luke and St. Paul, six or seven times in Gospel, twenty-two or twenty-three times in Acts. : note the closing connecting particle, showing the necessary result of the question (Weiss).
[219] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
except. Literally If (App-118.) . . . not (App-105).
some man = some one. Greek. tis. App-123.
guide me = lead me in the way. Greek. hodegeo. Only here, Mat 15:14. Luk 6:39. Joh 16:13. Rev 7:17.
desired = besought. Greek. parakaleo. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
31.] gives the reason of the negative which is understood. The answer expresses at once humility and docility.
Fuente: The Greek Testament
Act 8:31. ) An elegant particle, in this sense: Why ask me this question? [i.e. virtually, I do not, for how could I unless, etc.] He confesses his ignorance.- , unless some one) He who has the first knowledge of Jesus, can understand the prophets even without a human guide.- , and he besought) There was in the Eunuch modesty and an eager desire to learn.
Fuente: Gnomon of the New Testament
How: Psa 25:8, Psa 25:9, Psa 73:16, Psa 73:17, Psa 73:22, Pro 30:2, Pro 30:3, Isa 29:18, Isa 29:19, Isa 35:8, Mat 18:3, Mat 18:4, Mar 10:15, Rom 10:14, 1Co 3:18, 1Co 8:2, 1Co 14:36, 1Co 14:37, Jam 1:10, Jam 1:21, 1Pe 2:1, 1Pe 2:2
And he: 2Ki 5:9, 2Ki 5:26, 2Ki 10:15, 2Ki 10:16
Reciprocal: Gen 39:2 – the Lord Jdg 14:14 – they could 1Ki 20:33 – and he caused 2Ki 5:21 – he lighted Pro 1:6 – a proverb Mat 13:51 – Have Mar 13:14 – let him Act 18:26 – expounded
Fuente: The Treasury of Scripture Knowledge
1
Act 8:31. In answer to Philip’s question, the eunuch said he could not understand what he was reading without a guide. This should not surprise us, for he was reading in one of the prophetic books, and we are told that even the prophets themselves did not know “what it was all about” when they were inspired to do their writing. (See Mat 13:17; 1Pe 1:10-12). The attitude of Philip indicated his willingness to explain the scripture, and the eunuch asked him to sit with him in the chariot.
Fuente: Combined Bible Commentary
31-35. The man’s response was definite and satisfactory. (31) “And he said, How can I, except some man should guide me? And he invited Philip to come up and sit with him. (32) Now the place of the Scripture which he was reading was this: He was led as a sheep to slaughter, and as a lamb silent before his shearer, so he opens not his mouth. (33) In his humiliation, his condemnation was extorted, and who shall fully describe his generation? For his life is violently taken from the earth. (34) And the eunuch answered Philip, and said, I pray you, of whom does the prophet speak this? Of himself, or of some other man? (35) Then Philip opened his mouth, and beginning at the same Scripture, preached to him Jesus.”
We have now before us all the influences and agencies employed in this man’s conversion, and may restate them, as follows: He was reading a remarkable prophesy concerning Christ, and had paused upon it, with the inquiry, Of whom is this written? He could recollect nothing in the history of the prophet himself, or of any other man, to which it would apply. He was, therefore, unable to understand it; and if he learned to pray as David did, the prompt impulse of his heart was, “Open thou mine eyes, that I may behold wondrous things out of thy law.” In this frame of mind he was best prepared for the influences which God, who knows the secrets of all hearts, was preparing for him. If his eyes can be made to penetrate the darkness of that prophesy, and his heart to feel the power of the truth which lies there hid from his gaze, all will be well. But there is no human being being present to teach him, nor does any friend of Jesus know even of his existence. What, then, will be done? God employs his Spirit to open the eyes and touch the hearts of men; will he not, then, immediately distill a heavenly influence upon man’s soul, to enlighten him and save him? He does not do it. And if not in this case, where no human agent is at hand, who shall say that he does in any other? The word of God is silent in reference to any such abstract influence, and he who assumes its existence gets behind the curtain of revelation.
But God employs angels in ministering to those who shall be heirs of salvation. In the absence of human agency, will not some angel be dispatched to the aid of this waiting subject for salvation? An angel is truly sent; but his mission is, to start a man in the direction of the chariot. When the man gets within sight of the chariot, the Holy Spirit begins to work; but he works by first bringing the man to the side of the chariot, and next, through his lips, speaking to the man in the chariot. Thus we see, that, though an angel from heaven has appeared, and the Holy Spirit has operated miraculously for the conversion of the sinner, there is still an insuperable necessity for the co-operation of a man, Unless that man does his part of the work, all that has been done by both the angel and the Spirit will prove unavailing. Not the slightest influence from either of the heavenly messengers reaches the sinner’s mind or heart, until the preacher begins to speak, and then it reaches him through the words which are spoken.
The further process is easily traced. As Philip opens up item after item of the prophesy, and shows its fulfillment in Jesus, the eyes of the eunuch begin to penetrate the Scripture, until, at last, he sees a flood of heavenly light where all was darkness before. His eyes are opened, and he sees the wondrous glory of the suffering Savior beaming from the inspired page which lies before him. This is effected, not by an abstract influence of the Spirit, enabling him to understand what was before obscure, but by the aid of a fellow-man providentially sent to him for the purpose.
The treasurer may have heard of Jesus, in Jerusalem; but, if so, he heard of him through those with whom he had been up to worship, the bitter enemies of the cross; and knew him only as an impostor who had been deservedly crucified, though now worshiped by a few deluded Jews as their Messiah. But now, with a prophesy before him which he had tried in vain to find fulfilled in the history of any other man, but which finds its complement in the life and death of Jesus; and informed, by a man whose astonishing knowledge of the word of God is a guarantee of his honesty, that Jesus is risen from the dead, his honest heart interposes no wicked obstacles to his faith, and he believes. The demonstration strikes him with the greater force, because it is so unexpected. The Jews could not explain that prophesy, for they could not find its facts in the life of any of their great heroes; and though the reference to the Messiah was so palpable as to at once suggest itself to every reader, they would not apply it to him, because their conception of his earthly glory conflicted with the humiliation and suffering described by the prophet. Until now, this very difficulty had been puzzling the mind of the treasurer. But he now sees the prophesy fulfilled; and while the demonstration compels him to believe, the true conception of a bleeding Messiah touches his heart. And this is effected by the Holy Spirit in Philip, through the words which Philip spoke.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:31 And he said, How can I, except some man should {k} guide me? And he desired Philip that he would come up and sit with him.
(k) To show me the way to understand it.