Christians often struggle to read God’s Word because it can be hard to understand. They start in Genesis, but before long they come to some very difficult sections. When the bible doesn’t make sense, we find it exhausting to read. We need help in understanding it. We also see God using his people to bring the help needed. So we can relate to the perspective of the Ethiopian and Philip.
God grows our faith by providing opportunities to witness to others.God guides Philip throughout this passage. The angel tells Philip where to go (v.26). The Spirit prompts Philip to join the Ethiopian (v.29). And, when the mission was fulfilled the Spirit of the Lord carried Philip away (v.39). This is not the story of a man searching for God, but of God searching for a man.
The Lord is carrying out his mission through his people in the midst of “a great persecution” (Acts 8:1). Philip had been witnessing in Samaria (Acts 8:1-8). The hypocrisy of Simon (Acts 8:9-25) is followed by the genuine faith of the Ethiopian eunuch.
First, we will look at A Divine Appointment (26-29). Second, we’ll see A Divine Word (30-35). And third, we will consider A Divine Sacrament (36-40).
A Divine Appointment (26-29)
God removes Philip from being the central-figure in a Samaritan revival. He goes from witnessing to the masses in Samaria, to witnessing to a single marginalized Ethiopian (v.26). He goes from a thriving ministry to a desert road. What was going through his mind? How would you respond?
This was not modern Ethiopia, but a kingdom in the upper Nile below Egypt (the modern region of Sudan). It was known as Cush in the OT. Queens from Nubia were given the title “the Candace”. It wouldn’t have been surprising for this Ethiopian eunuch to serve as a court official because their situation ensured they would avoid moral scandal.
History tells of the influence of future Africans—men who could possibly trace their spiritual heritage back to this Ethiopian eunuch. Influential figures like Cyprian, Tertullian, and Augustine were Early Church Fathers from Africa. In the long run, it isn’t a stretch to see this single conversion as having a greater impact than the multitude converted in Samaria.
Why was the Ethiopian worshiping in Jerusalem (v.27)? Luke suggests nothing insincere or misguided about it. He was probably attending one of the pilgrimage festivals. His trip, even by chariot, would have taken about five months.
Some have suggested that he was part of the Jewish diaspora, but it seems quite unlikely that a Jew would become a eunuch since it would have prevented him from temple access (Duet. 23:1). It’s possible he went to a synagogue for worship, but even there he would have likely been treated as an outcast. Dennis Johnson notes, “Despite his position of power, the Ethiopian was doubly excluded – by race and by physical defect – from the worshipping community of Israel.” So it seems doubtful that he had a Jewish heritage.
At the same time, he does not appear to be entirely Gentile. Luke seems to reserve the movement of the apostolic ministry from Jews to Gentiles with the episode of Cornelius when Luke writes, “And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles” (Acts 10:45).
He was probably a Jewish proselyte or at the very least, as Waters notes, he was a person “inwardly devoted to the God of Abraham, Isaac, and Jacob.” I think Luke intends to cast him as one in a similar to the Samaritans. He is another transitional figure in the progress of redemptive history.
Apparently, he received or purchased the scroll of Isaiah on this trip (v.28). He was interested enough to read it, but he was having a hard time understanding it. The Spirit commands Philip to join the Ethiopian at his chariot (v.29).
You might wonder why the Holy Spirit doesn’t provide such obvious direction now? Honestly, I don’t know why, but I wonder if I’m ready to receive an opportunity like this.
Do you anticipate “divine appointments”? And should God provide one, what would you say?
A Divine Word (30-35)
Philip immediately “ran to him”, overheard him reading Isaiah, and asked him a simple question (v.30). This God-fearing Ethiopian understood something that many so-called Christians do not understand today. He understood the need for someone to “guide” him in his reading (v.31; cf. John 16:13). He needed further clarification and instruction. And God provides that for him through the help of Philip.
The Bible never encourages believers to practice their faith in isolation. Beyond that, God has gifted and called certain individuals to lead within the community as teachers. Are you thankful for the teachers God has raised up in your life? There are several people ready to help you understand your Bible better. Are you taking the opportunity to ask? It is such an encouragement to me when someone calls with a question about God’s Word. No matter your age, don’t stop asking questions. God might stop sending you Philips!
Something else that stands out is how eager the Ethiopian was to learn more (v.31). We think of evangelism as convincing the hard-hearted skeptic of the truth. That’s an intimidating prospect for anyone. So evangelism is left to the professionals.
But notice that in this case “the evangelist” does something any of us could do. He asked a simple question: “Do you understand what you are reading?” Then he waited for the invitation to engage further. He wasn’t shoving Christianity down this man’s throat. He was following where the Spirit was already working.
We assume nobody wants to hear what we have to say. But if we listen and ask appropriate questions we just might have opportunities to share and explain the answers that Scripture provides.
The Ethiopian was reading Isaiah 53:7-8 (vv.32-33). Regardless of how he got there, it was the perfect passage in the Old Testament to begin an explanation of Jesus Christ.
Derek Thomas writes,
“I recall meeting a missionary working among Jews in Manchester, England. During one of his annual visits, he told the church prayer meeting that he had been distributing a tract in a Jewish area of the city. The Jewish authorities were incensed and wrote angry letters to the local papers, soliciting the help of the larger community to stop this behavior, suggesting that the author was mentally ill. What did the tract contain? Merely the words of Isaiah 53, part of the Jewish Scriptures! Perhaps the authorities could see all too clearly what the passage spoke about…the coming Messiah as Jesus Christ!”
Get a copy of God’s Big Picture by Vaughan Roberts if you aren’t sure how to explain the gospel from the Old Testament.
Accepting the invitation, Philip starts with the passage from Isaiah and explains “the good news about Jesus” (vv.35). Luke doesn’t record Philip’s teaching, but we can imagine it included the typical call for faith and repentance.
We can assume the man wanted to be baptized because Philip had encouraged him to do so.
A Divine Sacrament (36-40)
Philip had baptized Simon (v.13) who received a curse from Peter and John (vv.20-22). Would Simon’s hypocrisy effect how Philip approached baptism moving forward? Would he wait to see the fruit of repentance? How long does it take to know if the work of regeneration has been accomplished? In other words, had Philip become cynical about the faith of others? Does our definition of “True Christianity” cause us to be extra-critical of others?
The Ethiopian requested to be baptized and Philip immediately obliged (v.36-38). Nothing “prevented” him from being baptized. Immersion seems unlikely unless Philip went under the water along with the Ethiopian (v.38). The earliest depictions we have suggest they waded into the water and then water was poured onto the head.
Did you notice something missing here? What happened to verse 37? Some of your Bibles might include it: “And Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God.’” Why would this verse be removed from the ESV and many others?
Quite simply, it is not found in the best and earliest copies of the New Testament. Bruce Metzger argues, “There is no reason why scribes should have omitted the material, if it had originally stood in the text.” It also contains language that Luke does not typically use. Apparently, scribes had trouble with the fact that Luke makes no reference to the Ethiopian’s belief so they inserted it themselves. In fact, where the reference has been added, it is found with several variations; another indication that it is not original.
We do not have many details about the Ethiopian’s conversion. There is no mention here of the Spirit dwelling with him. We don’t have any description of him repenting and believing. We assume that has occurred because he is wanting to be baptized.
Luke isn’t concerned with detailing a precise Ordo Salutis. Although there is a logical order to particular aspects of our salvation (i.e., regeneration precedes conversion), it is rare for every step to be included in any one passage. It is rarer still for anyone to pinpoint each step in their own experience.
Philip doesn’t consult with the Book of Church Order. Was it appropriate for Philip to baptize the eunuch? Where is the Worship Service that is supposed to accompany the sacrament? Where are the witnesses?
We can miss the point entirely if we get so caught up in following church protocol. Rather than calling up the apostles for clarification, Philip baptizes him immediately as he had done multiple times in Samaria. He doesn’t squelch the man’s eagerness with regulations.
Philip baptized him, then he was “carried away” by the Spirit (v.39) to a new mission field (v.40). He ultimately settled in Caesarea because that is where we find him again (Acts 21:8).
He was capable of making public proclamation as well as private conversation, but either way—his message remained the same!
Conclusion
God used Philip in a remarkable way in Samaria and now he used him to bring an Ethiopian eunuch to faith. His preaching about Christ remained the same. He doesn’t adjust it for his audience. In both cases, the gospel came to those society had marginalized. Does your ministry reach the marginalized of society?
If you have doubts about the bible, are you requesting the help of others? In your quest for truth don’t presume you can figure that out on your own.
If you are a new believer, or recently begun to read God’s Word, take a cue from the Ethiopian eunuch and accept the help that is available.
Others of you need take a cue from Philip and extend the offer to help others. We all need to grow in various ways. For many of us, it is making the time to encourage others. Reaching out to others in the church. Praying for them and following up with them to see how the Lord answered your prayers.
Let us all pray for opportunities to be an encouragement to someone else this week. That opportunity might come in the half hour of fellowship right after the service, or it might come as you follow up with people during the week.
I hope you will especially look for ways to encourage others in their reading of Scripture. Whether it is an unbeliever, a struggling believer, or a mature believer. Everyone has room to grow, and everyone has something to contribute.