MPV Commentary

With this narrative of the spread of the Gospel among the Samaritans is connected another that points to the diffusion of the doctrine of the Cross among distant nations. The simplicity of the chamberlain of Meroe forms a striking contrast with the cunning of the magician just described.

26-28. An angel appeared to Philip, instructing him to go south on the road from Jerusalem to Gaza. This route would take him across Mount Hebron without going through Jerusalem (as Von Raumer's "Palæstina" shows). The way was desert, not a city like Gaza, which was the southernmost city of Palestine in the territory of the ancient Philistines.

Philip, who had been busy with work in his city, would have found it difficult to believe he should travel such a long distance on a deserted road without knowing where he was going. Yet, like Paul, he "was not disobedient to the heavenly vision" (Acts 26:19), and like Abram, "he went out not knowing whither he went" (Hebrews 11:8).

27. A man from Ethiopia, an eunuch of great authority, had come to Jerusalem to worship during the recent feast of Pentecost as a Gentile proselyte to the Jewish faith (see Isaiah 56:3-8 and John 12:20). He was returning home, sitting in his chariot, reading the prophet Isaiah.

28. The eunuch was not content with the statutory services he had attended; instead, he used the journey to read the Scriptures aloud to his charioteer. Philip heard him reading and was drawn to join him.

29-31. The Spirit said to Philip, "Go near and join this chariot." This would reveal to Philip the purpose of his journey and encourage him to expect something. Philip approached the chariot and asked the eunuch if he understood what he was reading.

30. The eunuch replied that he needed someone to guide him in understanding the passage. He invited Philip to "come up and sit with him," which was a natural expression of his desire for guidance.

31. The passage the eunuch was reading was from Isaiah, where it says, "He was led as a sheep to the slaughter" (Isaiah 53:7). One wonders why this particular passage was being read by the eunuch, especially since he had likely heard about Jesus' sufferings and death in Jerusalem.

32-33. The eunuch asked Philip if the prophet meant himself or someone else when speaking of being led as a sheep to the slaughter. This shows that he had not connected this prediction with the facts of Jesus' life.

34-38. The eunuch then addressed Philip with respect, acknowledging his superiority in divine things. Philip began by explaining the passage from Isaiah, showing how it pointed to Jesus Christ. He founded his explanation on this scripture and preached about Jesus, interpreting the passage in light of Jesus' history.

36. As Philip explained the truth, the eunuch's mind was filled with light, and he eagerly looked for water to seal his reception of the truth and become a visible disciple of the Lord Jesus. He asked Philip what hindered him from being baptized, likely because this was the ordained sign and seal of discipleship.

38. They went down into the water together, and Philip baptized the eunuch, probably by pouring or sprinkling water upon him (the precise mode is not certain).

39-40. The Spirit of the Lord suddenly caught away Philip, leaving the eunuch behind. This was a miraculous event, similar to those described in 1 Kings 18:12 and 2 Kings 2:16. The eunuch saw Philip no more but continued on his way rejoicing, having found Christ and the key to the Scriptures.

40. Philip reappeared at Azotus (Ashdod), preached in all the cities along the coast, proceeding northward, until he came to Caesarea (fifty-five miles northwest of Jerusalem). From there, we lose sight of Philip as other agents are raised up for their work.