SEV Biblia, Chapter 8:26
¶ Y el ngel del Seor habl a Felipe, diciendo: Levntate y ve hacia el mediodía, al camino que desciende de Jerusaln a Gaza, el cual es desierto.
Clarke's Bible Commentary - Acts 8:26
Verse 26. Arise, and go toward the south] How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is GOD who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in chap. ix. 11: Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, &c. And another instance, still more particular, in chap. x. 5, 6: Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness! Gaza, which is desert.] auth estin erhmov, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.] That it was the last inhabited town, as a man goes from Phoenicia to Egypt, epi th arch thv erhmou, on the commencement of the desert. See Bp. Pearce. Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and menousa erhmov, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap.
5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.
Schoettgen thinks that erhmov, desert, should be referred, not to Gaza, but to odov, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller,) the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.
John Gill's Bible Commentary
Ver. 26. And the angel of the Lord spake unto Philip , etc.] To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation: saying, arise ; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition: and go toward the south ; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, etc. were called the south: hence often mention is made of such a Rabbi and such a Rabbi, that he was amwrd , of the south f394 ; so R. Joshua, who was of Lydda, is said to be of the south f395 .
The Ethiopic version renders it at noon time, and so the Arabic of Deuteronomy Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm: unto the way which goes down from Jerusalem unto Gaza, which is desert : this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, ( Deuteronomy 2:23). It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says f396 , a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on ( Jeremiah 31:15) where he says some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.
And as the same writer elsewhere says f397 , Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, ( Judges 16:1-3) And this also was to the south of Jerusalem, and two and twenty miles from it f398 : and it is also said by the same author f399 , that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza f400 : and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus f401 , as follows: Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, epi th arch thv erhmou at the beginning of the desert.
Which last words seem to furnish out a reason why it is here called Gaza, which is desert; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was Gaza the desert, to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says f402 , remained desert, from new Gaza, built at some distance from it: Jerom has this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, h erhmov , the desert f404 : but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julians time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion f405 : wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus f406 : so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called the desert, both by Arrianus and Josephus f408 : others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, to the way of the desert which goes from Jerusalem; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says f410 ; though according to the Itinerary of Antoninus f411 , the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say f412 , Gaza is hpy hywyn , a beautiful habitation; they speak of three famous markets, and one of them was the market of Gaza f413 ; and very near to this city there was a beast market f414 ; and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named atrygs atbrwj , the desert of the leper f415 : there were also brooks about the parts of Gaza and Azotus f416 ; in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians.
Matthew Henry Commentary
Verses 26-40 - Philip was directed to go to a desert. Sometimes God opens a door of opportunity to his ministers in very unlikely places. We should stud to do good to those we come into company with by travelling. We shoul not be so shy of all strangers as some affect to be. As to those of whom we know nothing else, we know this, that they have souls. It is wisdom for men of business to redeem time for holy duties; to fill u every minute with something which will turn to a good account. I reading the word of God, we should often pause, to inquire of whom an of what the sacred writers spake; but especially our thoughts should be employed about the Redeemer. The Ethiopian was convinced by the teaching of the Holy Spirit, of the exact fulfilment of the Scripture was made to understand the nature of the Messiah's kingdom an salvation, and desired to be numbered among the disciples of Christ Those who seek the truth, and employ their time in searching the Scriptures, will be sure to reap advantages. The avowal of the Ethiopian must be understood as expressing simple reliance on Chris for salvation, and unreserved devotion to Him. Let us not be satisfie till we get faith, as the Ethiopian did, by diligent study of the Holy Scriptures, and the teaching of the Spirit of God; let us not be satisfied till we get it fixed as a principle in our hearts. As soon a he was baptized, the Spirit of God took Philip from him, so that he saw him no more; but this tended to confirm his faith. When the inquire after salvation becomes acquainted with Jesus and his gospel, he wil go on his way rejoicing, and will fill up his station in society, an discharge his duties, from other motives, and in another manner tha heretofore. Though baptized in the name of the Father, Son, and Holy Ghost, with water, it is not enough without the baptism of the Holy Ghost. Lord, grant this to every one of us; then shall we go on our wa rejoicing __________________________________________________________________
Greek Textus Receptus
αγγελος 32 N-NSM δε 1161 CONJ κυριου 2962 N-GSM ελαλησεν 2980 5656 V-AAI-3S προς 4314 PREP φιλιππον 5376 N-ASM λεγων 3004 5723 V-PAP-NSM αναστηθι 450 5628 V-2AAM-2S και 2532 CONJ πορευου 4198 5737 V-PNM-2S κατα 2596 PREP μεσημβριαν 3314 N-ASF επι 1909 PREP την 3588 T-ASF οδον 3598 N-ASF την 3588 T-ASF καταβαινουσαν 2597 5723 V-PAP-ASF απο 575 PREP ιερουσαλημ 2419 N-PRI εις 1519 PREP γαζαν 1048 N-ASF αυτη 3778 D-NSF εστιν 2076 5748 V-PXI-3S ερημος 2048 A-NSF
Vincent's NT Word Studies
26. The south (meshmbrian). A contracted form of meshmeria, midday, noon, which is the rendering at Acts xxii. 6 the only other passage where it occurs. Rev. gives at noon in margin.Desert. Referring to the route. On desert, see on Luke xv. 4. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron, and thence through a region actually called a desert.
Robertson's NT Word Studies
8:26 {Toward the South} (kata mesembrian). Old word from mesos and hemera, midday or noon as in #Ac 22:16, the only other example in the N.T. That may be the idea here also, though "towards the South" gets support from the use of kata liba in #Ac 27:12. {The same is desert} (haute estin eremos). Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.
