Exegetical and Hermeneutical Commentary of Acts 8:34
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
34. of whom speaketh the prophet this? of himself, or of some other man? ] As Isaiah 61. was held by the Jews to relate to Isaiah himself, “The Spirit of the Lord God is upon me, &c.,” so the eunuch enquires whether the words he has been reading have the same reference.
Fuente: The Cambridge Bible for Schools and Colleges
Answered Philip – That is, addressed Phil The Hebrews often use the word answer as synonymous with addressing one, whether he had spoken or not.
Of himself … – This was a natural inquiry, for there was nothing in the text itself that would determine to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus, the Targum of Jonathan on Isa 52:13, Behold my servant shall deal prudently, etc., renders it, Behold, my servant, the Messiah, shall be prospered, etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the Sanhedrin in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that This passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah – as they have done since. Yet the subject was so important and so difficult that it had occupied the attention of the traveler during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah himself or any of the prophets, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just suited to receive instruction, God sent a messenger to guide him. He often thus prepares, by His Providence, or by a train of affecting and solemn events, the minds of people for a reception of the truth; and then He sends his messengers to guide the thoughtful and the anxious in the way of peace and salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. Of whom speaketh the prophet this] This was a very natural inquiry: for in the text itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of whom speaketh the prophet this? The modestly inquisitive man does get understanding; this question (God so ordering it) brings in the discourse concerning our Saviour.
Of himself, or of some other man? This the eunuch might well make a question, because Isaiah himself suffered much under Manasseh.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34-38. And the eunuch answered, Ipray thee, c.The respect with which he here addresses Philipwas prompted by his reverence for one whom he perceived to be hissuperior in divine things his own worldly position sinking beforethis.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the eunuch answered Philip, and said,…. After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him:
I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews w: thus upon reading Pr 31:2, it is asked,
“of whom does Solomon say this Scripture? he does not say it but of his father David.”
Does he speak
of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators x expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers y would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others z say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum a, Talmud b, and other ancient writings c, which interpret many things in this section or paragraph of the Messiah d: however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question.
w T. Bab. Beracot, fol. 10. 1. x Abarbinel in Isa. liii. y Sandiah Gaon in Aben Ezra in ib. z Jarchi, Aben Ezra, & Kimchi in ib. a In Isa. lii. 13. and liii. 10. b T. Bab. Sanhedrin, fol. 98. 2. c Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. d See my Book of the Prophecies of the Messiah, p. 161. &c.
Fuente: John Gill’s Exposition of the Entire Bible
Of whom ( ). Concerning whom, a pertinent inquiry surely and one that troubles many critics today.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the eunuch answered Philip, and said,” (apo kritheis de ho eunouchos to Philippo eipen) “Then the eunuch inquiring (asking) to Philip said;” When an honest and earnest inquirer asks one of God’s children regarding salvation each should be prepared and ready to give an effective witness, Act 1:8; 1Pe 3:15.
2) “I pray thee, of whom speaketh the prophet this?” (deomai sou peri tinos ho prophetes legei touto) “I ask you (for my own benefit, of my own accord) about whom does the prophet say this, or write this matter?” to interpret each Bible passage based on subject matter in its contextual setting is a thing to be desired by every soul-winner, Joh 5:39; 1Pe 3:15; 2Ti 2:15; Act 4:12; Act 10:43; Rom 1:16.
3) “Of himself, or of some other man?” (peri heautou e peri heterou tinos) “About himself or about someone other than (or different from) himself?” The testimony of Jesus Christ is the “spirit of prophecy,” and blessed is that witness who can find and lead men to Jesus in any and every context in which he is central, Rev 19:10; Col 3:17; 1Pe 1:10-11; Joh 10:18.
Fuente: Garner-Howes Baptist Commentary
34. The eunuch said to Philip. Here it appeareth what an earnest desire the eunuch had to learn. He wandereth in divers prophecies of Isaiah as through doubtful boughts, (561) and yet he is not weary of reading. And whilst that he arrogateth nothing to himself, he getteth far more, contrary to his hope, even at a sudden, than he could get during his whole life by taking great pains, if he had brought all his quickness of wit. So the Lord will be unto us a Master, though we be but small, if, acknowledging our ignorance, we be not loth to submit ourselves to learn. And as the seed, covered with earth, lieth hid for a time, so the Lord will illuminate us by his Spirit, and will cause that reading which, being barren and void of fruit, causeth nothing but wearisomeness, to have plain light of understanding. The Lord doth never keep the eyes of his so shut, but that so soon as they are once entered, the way of salvation appeareth unto them in the Scripture; but that they profit ever now and then a little by reading. Yet doth he suffer them to stick fast oftentimes, and permitteth their course to be hindered by some bar which is laid in the way, both that he may try patience of faith in them, and also that he may teach them humility, by putting them in mind of their ignorance, that he may make them more attentive after that they have shaken off drowsiness; that he may make them more fervent in prayer; that he may prick them forward to love the truth more dearly; that he may set forth the excellence of his heavenly wisdom, which is otherwise not so esteemed as it ought. But howsoever the faithful do not attain unto the mark of perfect knowledge, yet they shall always perceive that their labor is not in vain, so that they stop not the way before themselves with proud loathsomeness. (562) Let this going forward suffice us until the time of full revelation do come, that even a small taste of knowledge doth drip (563) into us the fear of God and faith.
(561) “ Per dubias ambages,” through dubious, winding paths.
(562) “ Superbo fastidio,” by proud disdain, fastidiousness.
(563) “ Instillat,” instil.
Fuente: Calvin’s Complete Commentary
(34) Of himself, or of some other man?Later interpreters, some of them ascribing the whole of the second half of Isaiahs prophecies (Acts 40-66) to a great unknown writer living towards the close of the Babylonian Exile, have given very different answers to the question which the eunuch asked. They have seen in the righteous sufferer of Isaiah 53 either the delineation of the character of Jeremiah as the greatest sufferer of all the prophets, or of the righteous few who were sharers in his sufferings. This is not the place to discuss either the authenticity of this part of the writings that bear Isaiahs name, or the primary historical application of this passage. It is enough to remember that here, as with well nigh every other Messianic prophecy cited in the New Testament, there may well have been springing and germinant accomplishments, end that a primary reference to persons or facts in nearly contemporary history does not exclude a more complete fulfilment in Him who gathered up in Himself all that belonged to the ideal sufferer, as well as to the ideal King, of whom the prophets had spoken, with special reference, we may believe, to the atoning power of His sufferings (Isa. 53:4-6), and to His silent patience under them (Isa. 53:7. Comp. 1Pe. 2:22-25.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And the eunuch answered Philip, and said, “I pray you, of whom is the prophet saying this? Of himself, or of some other?” ’
The eunuch was neither the first nor the last to be puzzled by these verses. But he was astute enough to recognise that the words were about some individual. But who? That was what he wanted to know. Was it the prophet himself, or was it speaking of someone else?
Fuente: Commentary Series on the Bible by Peter Pett
The baptism of the eunuch:
v. 34. And the eunuch answered Philip and said, I pray thee, of whom speaketh the prophet this, of himself or of some other man?
v. 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
v. 36. And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water; what doth hinder me to be baptized?
v. 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
v. 38. And he commanded the chariot to stand still; and they went down both into the water, both Philip and the eunuch; and he baptized him.
v. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip that the eunuch saw him no more; and he went on his way rejoicing.
v. 40. But Philip was found at Azotus; and passing through, he preached in all the cities, till he came to Caesarea. We may well imagine the scene: a fine autumn day, the comparatively uninhabited plain extending on either side, the driver of the chariot half-dozing over his lines, the two men poring over the sacred roll. Note that Luke refers to the contents of the passage of Scripture as of a fixed quantity, a book which was known by that name to all the Jews. Having read the passage in question together once more, the eunuch asked Philip whether the prophet was here speaking of himself or referring to someone else. His knowledge of prophecy and the teaching he had had did not enable him to decide this important point. And Philip, full of the joy of the missionary when he finds an eager inquirer after the truth, opened his mouth for a long discourse. He could hardly have found a more suitable text to expound his great topic, for his subject was Jesus and the wonderful message concerning Him. Beginning with the many clear and beautiful texts of the Old Testament, he had a fine opportunity of showing the fulfillment of prophecy in the case of Jesus of Nazareth. And he undoubtedly spoke also of the great commission of the Lord which He had entrusted to His disciples, “to teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost,” Mat 28:19. And while Philip was still picturing the glories of the Christ in glowing colors, the chariot came near one of the small streams or pools which, even in the dry season, may contain some little water. And the eunuch, half in eagerness and half in fear, points to the water and asks whether there would be anything in the way of his being baptized. Philip thereupon put the question which is fundamental in every true formula for baptizing, saying that his wish may very well be granted if he believes with all his heart. And the eunuch, filled with the sweetness and beauty of the Gospel proclamation which he has just heard, utters his confession: I believe that Jesus Christ is the Son of God: a short, but comprehensive formula, amounting to a confession in the Triune God. The officer then commanded the chariot to halt, and both Philip and the eunuch went down to, or into, the water, where the latter was baptized, the method not being indicated, though it was probably either by pouring or by immersion. No weight attaches to the method or form of baptism, so long as water is used and applied with the words of institution. But when they came up out of the water, the Lord, the Spirit of the Lord, performed a miracle by suddenly removing Philip from the side of the eunuch and out of his sight. However, he was no longer dependent upon this teacher; he had heard the essential facts which enabled him henceforth to compare the Old Testament with the New, and therefore went his way rejoicing. The ancient tradition has it that the eunuch brought the glorious news of the Gospel to his countrymen, and thus became the founder of the Abyssinian Church. However true this report may be, it is certain that he, for his own person at least, had found his Savior. As for Philip, he was taken to, and then found at, Azotus, the Old Testament Ashdod, another former city of the Philistines. Beginning with this town, he leisurely journeyed up the coast of the Mediterranean, preaching the Gospel wherever he went, until he reached the city of Caesarea, which was about midway between the present towns of Jaffa and Haifa. Note: The exalted Christ fixes the course of the Gospel, whether it shall be preached in populous cities or in comparatively uninhabited places. Our task is to follow His hints and to be guided by the circumstances as He places them before us, for the end is the salvation of souls.
Summary
Owing to the persecution of the congregation in Jerusalem, the Gospel is spread outside of the city, Philip founding the church at Samaria, which is established after a visit of Peter and John, while Philip is sent to teach the Ethiopian eunuch the Gospel and to baptize him.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 8:34-38 . ] for Philip had placed himself beside him in the chariot, Act 8:31 ; and this induced the eunuch, desirous of knowledge and longing for salvation, to make his request, in which, therefore, there was so far involved a reply to the fact of Philip having at his solicitation joined him.
The question is one of utter unconcealed ignorance, in which, however, it is intelligently clear to him on what doubtful point he requires instruction.
. . .] a pictorial trait, in which there is here implied something solemn in reference to the following weighty announcement. See on Mat 5:2 ; 2Co 6:11 . Comp. Act 10:34 .
] along the way ; see Winer, p. 374 [E. T. 499].
] , Chrysostom.
] Certainly in the there was comprehended also instruction concerning baptism.
Act 8:38 . Observe the simply emphatic character of the circumstantial description.
] to the charioteer.
Beza erroneously supposes that the water in which the baptism took place was the river Eleutherus. According to Jerome, de locis Hebr. , it was at the village Bethsoron . Robinson, II. p. 749, believes that he has discovered it on the road from Beit Jibrn to Gaza. For other opinions and traditions, see Hackett, p. 157; Sepp, p. 34.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Ver. 34. I pray thee of whom ] Incredible gain is to be gotten by conference in all arts; so here. All Christ’s scholars are , questionists, though, not question sick, as those triflers in Timothy, 1Ti 6:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34. ] to the passage of Scripture , considered as the question proposed: not, to the question in Act 8:30 . We can hardly suppose any immediate reference in to Christ.
Fuente: Henry Alford’s Greek Testament
Act 8:34 . ., see above Act 3:12 , Act 5:8 . It has been sometimes supposed that the eunuch was acquainted with the tradition that Isaiah had been sawn asunder by Manasseh Felten, see Wetstein on Heb 11:37 .
Fuente: The Expositors Greek Testament by Robertson
34. ] to the passage of Scripture, considered as the question proposed: not, to the question in Act 8:30. We can hardly suppose any immediate reference in to Christ.
Fuente: The Greek Testament
Act 8:34. , I pray thee) A simple and candid question.- , concerning whom) To every text this question may be applied, Concerning whom? and, For what end?- , concerning himself) It is the duty of a prophet not to speak much concerning himself, but concerning Christ.-, or) By dividing rightly, one comes nearer to a decision.-, another) Who is that other, save Christ? concerning whom all the prophets testify.-, some) The Eunuch asks very indefinitely as yet.
Fuente: Gnomon of the New Testament
of whom: Mat 2:2-4, Mat 13:36, Mat 15:15
Reciprocal: Dan 9:2 – understood
Fuente: The Treasury of Scripture Knowledge
4
Act 8:34. See the comments on verse 31 for the eunuch’s question.
Fuente: Combined Bible Commentary
Act 8:34-35. The eunuch said, Of whom speaketh the prophet this He asks a very important question, a question necessary to be resolved, in order to the understanding of the prophecy; of himself Does the prophet speak this of himself, in expectation of being treated as the other prophets were? or, does he speak it of some other man In his own age, or in some age to come? Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors interpreted it of him; and, perhaps, the eunuch knew this, and did partly understand the prophecy, and only proposed this question to draw on discourse with Philip. Then Philip Doubtless, secretly adoring the divine providence, in giving him so fair an opportunity; opened his mouth With an air of solemnity, proportionable to the importance of what he had to say; and began at the same scripture In which Christ was so plainly described; and preached to him Jesus , preached to him glad tidings of Jesus, of whom, not Isaiah alone, but so many of the other prophets had spoken. And after he had laid before him the predictions recorded in Scripture concerning the Messiah, he, doubtless, bore witness to the glorious accomplishment of them in Jesus of Nazareth, and gave him the history of those extraordinary facts which had lately happened, in confirmation of the gospel he taught. His noble hearer, in the mean time, we have reason to believe, hearkened attentively; and, it appears, not in vain. For though he saw no miracle performed, in evidence of the truth of Philips doctrine, he found such a light breaking in upon his mind from the view given him of the prophecies, and such an inward conviction wrought in his spirit by the divine influence, that he became a sincere convert to the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 31
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 34
I pray thee. The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things, his own worldly position sinking before this.