“And the Angel of the Lord,” etc. (b) See Angels assisting the preaching, and not themselves preaching, but calling these (to the work). But the wonderful nature of the occurrence is shown also by this: that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! (c) “An eunuch,” it says, “a man of great authority, under Candace, queen of the Ethiopians.” For there women bore rule of old, and this was the law among them.
Philip did not yet know for whose sake he had come into the desert: (d) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? “Was reading the prophet Esaias.” For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). (e) “And the Spirit said unto him.” Not now the Angel but the Spirit urges him. Why is this? “Then,” the vision took place, in grosser form, through the Angel, for this is for them that are more of the body, but the Spirit is for the more spiritual.
And how did He speak to him? Of course, suggested it to him. Why does not the Angel appear to the other, and bring him to Philip? Because it is likely he would not have been persuaded, but rather terrified. Observe the wisdom of Philip: he did not accuse him, not say, “I know these things exactly:” did not pay court to him, and say, “Blessed are you that readest.” But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man.
“Do you understand what you read?” For it was needful that he should himself ask, himself have a longing desire. He plainly intimates, that he knows that the other knew nothing: and says, “Do you understand what you read?” at the same time he shows him that great was the treasure that lay therein. It tells well also, that the eunuch looked not to the outward appearance (σχἥμα) (of the man), said not, “Who are you?” did not chide, not give himself airs, not say that he did know.
On the contrary, he confesses his ignorance: wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he both knows the matter, and is willing to teach. Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, “He that seeks, finds,” was fulfilled in him. “And,” it says, “he besought Philip, that he would come up and sit with him.” Do you mark the eagerness, the longing desire?
But should any say he ought to have waited for Philip (to speak), (the answer is), he does not know what is the matter: he could not in the least tell what the other was going to say to him, but supposed merely that he was about to receive some (lesson of) prophecy. And moreover, this was more respectful, that he did not draw him into his chariot, but besought him. “And Philip,” we have read, “ran to him, and heard him reading;” even the fact of his running, showed that he wished to say (something).
“And the place,” it says, “of the Scripture which he read was this: As a sheep He was led to the slaughter.” And this circumstance, also, is a token of his elevated mind, (φιλοσοφίας) that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned. Both in the former instance he prayed him, and so he does now, saying, “I pray you of whom speaks the prophet this?”
That he should at all know either that the Prophets speak in different ways about different persons, or that they speak of themselves in another person— the question betokens a very thoughtful mind. Let us be put to shame, both poor and rich, by this eunuch. Then, it says, “they came to a certain water, and he said, Lo, here is water.” Again, of his own accord he requests, saying, “What does hinder me to be baptized?” And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway between strong desire and reverent fear, saying, “What does hinder me?”
Do you observe that he has the doctrines (of faith) perfect? For indeed the Prophet had the whole, Incarnation, Passion, Resurrection, Ascension, Judgment to come. And if he shows exceeding earnestness of desire, do not marvel. Be ashamed, all you as many as are unbaptized. “And,” it says, “he commanded the chariot to stand still.” He spoke, and gave the order at the same moment, before hearing (Philip's answer). “And when they had come up out of the water, the Spirit of the Lord caught away Philip;” in order that the occurrence might be shown to be of God; that he might not consider it to be merely man.
“And he went,” it says, “on his way rejoicing.” (P. 121, note 2.) This hints, that he would have been grieved had he known: for the greatness of his joy, having had the Spirit also vouchsafed to him, he did not even see things present— “But Philip was found at Azotus.” Great was the gain to Philip also:— that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. Thence it appears that he went a long distance, seeing he “was found at Azotus.” (The Spirit) set him there, where he was thenceforth to preach: “And passing through, he preached in all the cities, until he came to Cæsarea.”
Source: Homilies on Acts (New Advent)