CHAPTER 8
And Saul approved of their killing him. On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria. Acts 8:1
We cannot miss the figure of Saul, who gave his hearty approval to the killing of Stephen. Later, as Saul became Paul, he had much sorrow and suffered a great deal over his actions. Saul did not just approve of Stephen’s murder but obviously he pursued other Christians to their deaths (cf. 9:1; 22:4; 26:10). He was a man with blood on his hands.1 He was probably a man with a troubled conscience, since he had broken up many Christian families and no doubt forced some saints to blaspheme Christ. Surely, Saul or Paul could never forget these evil acts (cf. Acts 22:20; 1 Cor. 15:9; Gal. 1:13, 23; Phil. 3:6; 1 Tim. 1:13).
Luke speaks here of a great persecution that broke out against Christians. This was the first serious persecution in church history, but it mostly concerned Jerusalem. Although it fell upon all the Christians, it seems to have focused on the Hellenistic Christians. They did exactly what the Master had instructed them to do in time of persecution. He had said, “When you are persecuted in one place, flee to another…” (Matt. 10:23). Thus, the early church scattered itself abroad. It is interesting that the disciples remained in Jerusalem. This may reflect the fact that the persecution was basically against the Hellenists.2 Also, it may have reflected the disciples’ strong faith in God’s providential care. No doubt, they felt an urgent need to abide with the old and young who continued to need their pastoral care and supervision.
It is noted here that the Christians fled initially to the areas of Judea and Samaria. We want to take a moment or two to understand these geographic areas. Judea and Samaria made up the mountainous heartlands of ancient Israel. Judea stretched from Jerusalem to areas south and west. Samaria stretched to the areas north. These areas contained many of the early important cities such as Jerusalem, Bethlehem, Hebron, Bethel, Shiloh and Shechem. The division between Judea and Samaria came early in Israel’s history. This early tension was displayed when the land was first settled, but the tensions were especially evident after the kingdom of Solomon ended (1 Ki. 12:16). The ten northern tribes pulled away, calling themselves “Israel,” and the two southern tribes (essentially Judah and Benjamin) came to be called simply “Judah” or “Judea.”
The problem was exacerbated in 722 BC when the ten northern tribes were carried away into captivity by the Assyrians. It was their policy to remove whole populations and replant the land with people from other countries. The few remaining Jewish people in the land then intermarried with these foreign transplants, creating what we know from history as the Samaritans. The Jews of Judea considered these people as religiously polluted half-breeds and had nothing to do with them. The feelings were mutual, creating immense tensions between the two peoples. By the time of Jesus and the disciples, it was approaching a thousand-year-old problem which no one could solve. We remember how Jesus in his initial ministry focused solely upon the Jews, instructing his disciples not to work in Samaria (Matt. 10:5).
However, as the Jewish people began to reject his message, we see Jesus going to Gentile peoples (Matt. 15:21ff.). Later, he and his disciples did some ministry among the Samaritans (Jn. 4:7ff.). The woman of Samaria in John 4 was astounded that Jesus would ask her for a drink of water because Jews had no dealings with Samaritans (Jn. 4:9). Yet, Jesus in his Great Commission of Acts 1:8 instructed his infant church to go and take the gospel to the Samaritans. They apparently had to be forced into this mission.
It is almost unbelievable that twenty centuries later, the problems of Judea and Samaria still exist in our world. Because of the cauldron of Middle Eastern politics, both Judea and Samaria have become some of the most politically incorrect and toxic terms on earth. In the prophets, God promised, that after thousands of years of dispersion, the Jewish people would return home and settle exactly in the mountainous areas of Judea and Samaria (Ezek. 34:14). In the meantime, both areas had begun to be claimed by the so-called Palestinians, who flocked into the area from Syria and other Arab countries. This migration in the early Twentieth Century took place because of Israeli industrial development and the jobs it provided. After the 1960s, and much political maneuvering, this “Palestinian problem” became one of the most dangerous and explosive problems on earth. Even today the problem of Judea and Samaria (so-called West Bank) defies solution, although many of the finest political minds in the world have tried in vain to solve it.
It is obvious that the Hellenists were perfectly equipped to take the gospel out to the world. Their nimble Greek minds had allowed them to see the deep spiritual truths of the gospel and how these truths were applicable to all people. In addition, their native Greek tongues made it possible for them to preach throughout the Mediterranean world. In a sense, they were perfect missionaries, thoroughly steeped in the Greek culture. No further missionary training was necessary. The wonderful salt of the gospel was about to leave the Jerusalem saltshaker.3 The gospel was great news for Samaritans and all people. Victor Hugo once wrote, “There is one thing stronger than all the armies in the world, and that is an idea whose time has come.” 4
“Godly men buried Stephen and mourned deeply for him” (8:2). Burial for the Jewish people was a very important thing and not to be overlooked. The seldom-used Greek word eulabeis (godly) has caused several commentators, and particularly the Greek scholar Robertson, to think that some of these who buried Stephen were Jews and not Christians.5 Guzik remarks, “Perhaps this was Luke’s way of reminding us that not all Jewish people of that time were enemies of Christianity.” 6
We should note that among the Jews it was a mitzvah (good deed) to be involved in burying the dead. However, in later codification of Jewish law, it was forbidden to mourn those who were executed as criminals. It is possible that some of this feeling existed in these early times and if so, it would have made this good deed all the more commendable. Burial of the dead in Jewish custom involved much open mourning. It was even customary in these times to hire professional mourners for a funeral. On the eastern side of Old Jerusalem today there stands Stephen’s Gate (also known as the Lion’s Gate). This gate is a monument to slain Stephen. It is the only eastern access to the Kidron Valley and the Mount of Olives. It could have well been the place of Stephen’s stoning.
“But Saul began to destroy the church. Going from house to house, he dragged off both men and women and put them in prison” (8:3). It is made plain in this verse that the persecution of the church was no small matter. The church in Jerusalem was apparently devastated by Saul’s actions. The word for destroy here is the Greek elumaineto, and it is commonly applied to the devastations brought about by wild beasts like lions and wolves.7 Saul was devastating the church, like Stephen may well have devastated his arguments in the Jerusalem Cilician synagogue where they may have worshipped. He dragged off (surōn) men and women. This Greek word is the one later used in Revelation 12:4 where Satan swept a third of the stars out of heaven.8 Paul placed the captured Christians in prison. To be placed in prison in those days was unlike today. People were not given long terms in prison but it was merely a holding place where people were kept until their trials.9
PHILIP AND HIS MINISTRY IN SAMARIA
Those who had been scattered preached the word wherever they went. Acts 8:4
This serious persecution scattered the believers in all directions. “The scattering of the Christians led to the most significant step forward in the mission of the church…” 10
This scattering (Gk. diasparentes) was nothing new for the Jewish people. Even today those Jews who live in various nations are referred to as the Diaspora. We note that these scattered early believers went everywhere telling the good news. The Greek here is euaggelizomenoi, from which root we get evangelism and evangelize.
How interesting that it took serious persecution for the early church to reach out to the lost world. It was Tertullian (c. 155 – c. 240) who said: “We multiply whenever we are mown down by you; the blood of Christians is seed.” 11 It may take persecution for today’s western Christian world to preach the good news once more. Persecution is certainly coming our way. John Allen, in his book The Global War on Christians, says that already three-quarters of the world population (5.25 billion people) live in countries where there are significant restrictions on religious freedom.12
There is an interesting account of persecution in Ethiopia that is told in the book The Privilege of Persecution:
In 1982, the communists overthrew the government of Ethiopia and persecution of the church began. Along with other groups, the Mennonite churches had all their buildings and property confiscated. Many of the leaders were imprisoned and the members were forbidden to meet. The church went underground without any leaders, without buildings, without the opportunity to meet together publicly or use any of their public programs. While underground, they could not even sing out loud for fear someone would report them to the authorities. Ten years later, the communist government was overthrown, allowing this church to come out of hiding. The church leaders were amazed to find that their 5,000 members had grown to 50,000 in that ten-year period.13
“Philip went down to a city in Samaria and proclaimed the Messiah there” (8:5). We see here that Philip went down to Samaria. Samaria was mostly on a mountain ridge much like Jerusalem. However, every direction was “down” from Jerusalem in Bible times. We do not know for sure to what city Philip went. The ancient capital city of Samaria had been rebuilt by Herod and renamed Sebastos. It was a Greek city. The city of Shechem was by this time called Neapolis and is today called Nablus.14 It was at this city that the Samaritans had built for themselves a rival temple to that in Jerusalem.
Shechem had much Bible history to its credit. At Shechem the covenant was periodically renewed (Deut. 11:29ff.). Mount Gerizim and Mount Ebal were there. Jacob’s Well was on the outskirts of the city. It was there that Jesus ministered to the Samaritan woman (Jn. 4). This seems to be a very likely and fruitful place for Philip’s preaching. It was there that Jesus said to his disciples, “…open your eyes and look at the fields! They are ripe for harvest” (Jn. 4:35). We remember that Jesus was invited to stay there and minister to the people for two days and many believed on him (Jn. 4:39-41).
So Philip went to Samaria and preached. The Greek word for preach this time is ekērussen, meaning “to herald.” 15 We can understand how these former enemies were open to the preaching of Philip. Both had now been dispossessed by the Jews in Jerusalem. 16 Thus, they had much in common.
“When the crowds heard Philip and saw the signs he performed, they all paid close attention to what he said. For with shrieks, impure spirits came out of many, and many who were paralyzed or lame were healed” (8:6-7). The response to Philip and his preaching bears witness that the Samaritan fields were truly ready for harvest. We note here that Philip was doing the same kind of miracles that the apostles did in Jerusalem. We remember that the apostles did lay their hands on those chosen as deacons. Perhaps they had received this powerful anointing from the apostles.
“So there was great joy in that city” (8:8). Stedman speaks of their rapt attention and their joy in these words: “…When a great crowd of people listens intently it is because they think they are hearing the truth…I remember one woman who was converted a number of years ago by believing the truth. She had never had anything to do with a church before. She was just filled with joy, and she wanted to say so, but she didn’t know the right words. She had not learned ‘Hallelujah!’ yet, and so she just said, ‘Whoopee! Whoopee!’ That is the kind of joy the gospel gives.” 17
SIMON THE SORCERER
Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, and all the people, both high and low, gave him their attention and exclaimed, “This man is rightly called the Great Power of God.” Acts 8:9-10
Here we are introduced to Simon the sorcerer. Sorcery is a term loosely encompassing a number of activities that are forbidden in the Bible. It could be defined as the use of evil supernatural power over people and things. It is closely connected to magic, witchcraft and the casting of spells. Today the whole subject of sorcery has gained wide popularity as reflected particularly by the Harry Potter books and movies. We have also been gently initiated into sorcery by the TV, starting long ago with such innocent and funny programs like I Dream of Jeannie, then moving deeper into programs such as Bewitched, and finally on to the really heavy stuff like The Exorcist.
In no uncertain terms sorcery is forbidden by the Bible (e.g. Exo. 22:18; Lev. 19:26-31; 20:6, 27; Deut. 18:10-12; Isa. 2:6; 8:19; 47:13). However, the Samaritans were a biblically deficient people with mixed ideas of God’s truth. It was the kind of environment that people like Simon could flourish. Simon practiced magic (Gk. mageuōn) and is known in history as Simon Magus. Sorcery, witchcraft and magic were popular things in the First Century and magicians always drew large crowds.18 This man seemed to have special power and authority. In Greek, he was called the great power of God (dunamis Megalē). Robertson thinks that here we have a beginning of the second century idea of emanations or aeons that come down from God to man.19 Marshall feels that Simon was making a claim to be someone divine.20
“They followed him because he had amazed them for a long time with his sorcery” (8:11). Apparently Simon had gathered for himself quite a large following. It is interesting that he claimed greatness for himself while Philip claimed greatness for God.21
“But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (8:12). Obviously, Simon was losing some of his admirers. The despised and abused Samaritans had finally heard some good news. They could join now with the Jews and become first-class citizens in the kingdom of God. They had waited hundreds of years for such news. It is obvious here that baptism was something that was done immediately. Both men and women were baptized. There were no long drawn-out new member classes or other ecclesiastical rigmarole.
“Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw” (8:13). Although Simon believed and was baptized, we see here that he was more interested in signs and miracles than in the saving faith that Philip preached. Barnes says, “That Simon was not a real Christian is apparent from the whole narrative, Acts 8:18, Acts 8:21-23…he was willing to make use of Christianity to advance his own power, influence, and popularity – a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.” 22
THE VISIT FROM JERUSALEM
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria. Acts 8:14
It seems clear in Acts that the Jerusalem church exercised some supervisory relationship over all the other churches.23 Marshall notes, “It does look as though new advances were examined with care in the church at Jerusalem…” 24 Peter and John were thus sent down to Samaria to observe these new events and to report back to the other apostles.
No doubt, they found Philip a little perplexed. These people had sincerely believed with all their hearts, they had been baptized immediately, but the supernatural signs of the Holy Spirit were still lacking in their lives.25 The apostolic teaching was simple. One should repent of sins, believe on the Lord Jesus Christ, be immediately baptized and then receive the Holy Spirit (2:38).
This strange situation has provoked a lot of commentary and has actually brought forth some false assumptions and even some false doctrine. Here were people who had turned to Christ but they apparently did not yet have the Holy Spirit. Some Charismatic doctrine has been based on this episode. It may be that the idea of the Second Blessing sprang from this and a few other scattered passages. Charismatic and Pentecostal doctrine today often teaches that Christians still need to be baptized with the Holy Spirit as a second work of grace, although this seems to contradict the simple teaching of scripture.
It is rather surprising when we search the New Testament for the “Baptism of the Holy Spirit,” that we find only seven clear references to the event. These verses are Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; and 1 Corinthians 12:13. The interesting thing about these references is that all but one speak of the same thing, of a coming, one-time, historical event. The one that does not speak of this, 1 Corinthians 12:13, seems to be looking back and commenting on this one-time event. It should be pointed out that the historical event appears to have been extended in three distinct and separate stages, to Jews, Samaritans and Gentiles.
This information should help us see that the “Baptism of the Holy Spirit” may not be the best expression to describe the Holy Spirit’s coming and work today. It leads to a lot of unnecessary confusion between the one-time historical event and the subsequent work of the Spirit. Much better terminology would probably be the “filling of the Holy Spirit” as we see in Ephesians 5:18, or the common expression “Spirit filled.” While being filled with the Spirit can describe our initial Holy Spirit experience, as in the case of Paul (Acts 9:17), it can also describe a common and continuing experience that happens to the Lord’s followers (Acts 4:8; 4:31; 13:9; &13:52).
The scripture plainly says that if we do not have the Spirit we do not belong to Christ (Rom. 8:9). It also says that with our new birth, God has given us everything that pertains to life and godliness (2 Pet. 1:3-4). He has already given us every spiritual blessing in the heavenly places in Christ (Eph. 1:3). If we are believers we are already complete in him (Col. 2:9-10). His Spirit is presently welling-up within us (Jn. 4:14). We already have living water within (Jn. 7:37-38). It is clear in scripture that we should not look down on others or consider them incomplete if they do not appear to have our level of experience (Phil. 2:3).
Obviously, the baptism of the Holy Spirit that was extended to the Jews at Pentecost was about to be extended to the Samaritans, who themselves were partly Jewish.
“When they arrived, they prayed for the new believers there that they might receive the Holy Spirit, because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus” (8:15-16). With the Samaritans, the saving and redeeming process was not yet complete. We must remember that this event is part of the initial and general, historical pouring out of the Spirit or baptism of the Spirit. Utley says, “This could be called the Samaritan Pentecost.” 26
“Then Peter and John placed their hands on them, and they received the Holy Spirit” (8:17). There has been much puzzlement among commentators regarding this section. The question is “Why didn’t the Holy Spirit come upon these who had obviously met the other requirements of salvation?” “Why couldn’t Philip pray down the Holy Spirit upon them?” It seems that only two commentators have given the correct answers to these questions.
Stott says, “in all three developments [Jews, Samaritans and Gentiles] Peter played a decisive role, using the keys of the kingdom (though Luke does not refer to this) to open it successively to Jews, Samaritans and Gentiles…” 27 Wiersbe adds, “Jesus had given Peter the “keys of the kingdom of heaven” (Matt. 16:13-20), which meant that Peter had the privilege of “opening the door of faith” to others. He opened the door to the Jews at Pentecost, and now he opened the door to the Samaritans. Later, he would open the door of faith to the Gentiles (Acts 10).” 28
Neither can we conclude from this verse that the laying on of hands was necessary for the Holy Spirit to be given. In other places we see the Holy Spirit coming without the laying on of hands (e.g. at Pentecost in Acts 2; with the Gentiles in Acts 10:44). Obviously, we need to be very careful in forming church doctrine when we do not understand the particulars of the verses we are using.
The laying on of hands here no doubt had some other purposes. Pett comments: “This laying on of hands was uniquely important here for it established the oneness between the new Samaritan church and the church in Jerusalem.” 29 The awful religious barriers that had lasted for centuries were now removed. It is ironic that John on a former occasion in Samaria desired to have fire fall from heaven and burn up a certain unfriendly Samaritan village (Lk. 9:54). Now, John is able to bring a totally different kind of fire to Samaria.
SIMON RECEIVES A CURSE
When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.” Acts 8:18-19
Obviously, some very exciting things were happening as the Holy Spirit fell on the Samaritans. It was probably very similar to the original Day of Pentecost in Jerusalem when people spoke in other tongues and additional strange events happened. Upon seeing this display Simon was astounded. He knew that if his work was to continue, he simply must have this apostolic ability. Simon did the only thing that people with his art normally did, he offered money to Peter in order to purchase this ability. If sorcerers could buy magical formulas, he could certainly buy this spiritual gift.30 Simon’s offer was the beginning of a dreadful practice in the church – the practice of purchasing church offices, otherwise known as simony.31
“Peter answered: ‘May your money perish with you, because you thought you could buy the gift of God with money!” (8:20). We might brace ourselves for the J. B. Phillips translation here which exclaims: “To hell with you and your money!” Marshall says this “may sound like profanity, but is precisely what the Greek says. It is the utterance of a curse against Simon, consigning him and his money with him to destruction.” 32 God’s wonderful and abundant gifts are free and without charge (Isa. 55:1). Bruce says, “On an earlier occasion Peter and John were unable to give silver or gold (3:6); now they refused to accept any, and were shocked that it should have been offered to them…” 33
“You have no part or share in this ministry, because your heart is not right before God” (8:21). The Greek word for “share” is the word klēros. Over the centuries this word for sharing in ministry or portion has given us the word “clergy.” 34 It has spawned other words like clerk, clerical, etc.
“Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin” (8:22-23). We saw in the case of Ananias and Sapphira how the apostle Peter had a unique gift of discernment and was able to look right into the hearts of those offenders. Here he is doing the very same thing with Simon. He perceived that Simon was full of the gall of bitterness (Gk. cholēn pikrias). Robertson sees this as speaking of the bitter yellowish green bile or gall.35
I remember on one occasion in my childhood how we were invited to dine with a great aunt. That day she was serving fried chicken. I tried to be very proper so I took a small piece of chicken that looked like a heart or piece of liver. To my amazement it was the gall that had somehow gotten fried. In those days children were taught to not make a fuss and certainly not to disagree with the food served. I sat quietly and chewed on that horribly bitter piece of chicken for what seemed an eternity, until I was finally able to swallow the awful thing. Fortunately, I somehow managed not to vomit.
God’s mercy is a wonderful blessing. In spite of Simon’s sin Peter still calls upon him to repent. Although he was still “a prisoner of sin” (TEV) it was still possible that his terrible sin could be forgiven.
“Then Simon answered, ‘Pray to the Lord for me so that nothing you have said may happen to me’” (8:24). Commentators have wondered if this request of Simon was sincere. Rather than repenting before Peter with godly sorrow and tears, he asks rather that Peter pray for him. Bock wonders if this is some kind of sarcastic dismissal that would allow Peter to pray while Simon himself did nothing to change.36
We might wonder what really happened to Simon Magus. Did he truly repent? Did he get his life straightened out and finally serve the Lord? We know today how difficult it is for one involved in sorcery to get free. In the high days of the Charismatic Movement we noted that it was not difficult for the average Christians to be filled with the Spirit and to exercise spiritual gifts, like tongues. However, for those Christians who had dabbled in sorcery it was not so simple. These powerful spirits of the underworld have a way of hanging on in a life. Many times they were driven out only by some type of exorcism.
From what we know in church history Simon was not sincere and he did not repent or change. Church history tells us that Simon traveled to Rome where he became quite famous as a sorcerer. In the time of Emperor Claudius a statue was even erected to him. A number of commentators discount this information, but it should be noted that no less than five early church writers confirm various parts of this story. They are Justin Martyr, Irenaeus, Tertullian, Hippolytus and Origen. Justin, who was also from Samaria, links him with Rome and with the fact that he was worshipped because of his magic acts.37 Likewise Irenaeus links him with Luke’s account.38
Bruce says, “This Simon is depicted in postapostolic writings as the father of all Gnostic heresies. Justin Martyr tells how he secured a following of devotees not only in Samaria but in Rome…” 39 Godbey closes this story with this stern word: “God help all the preachers to take warning over the sad fate of Simon Magus and Judas Iscariot, and myriads of others, ruined world without end by the love of money.” 40
“After they had further proclaimed the word of the Lord and testified about Jesus, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages” (8:25). We now see the apostles carrying on the work that Philip had begun in Samaria. No doubt, they may have visited some of the very same villages where their Master Jesus once ministered. With these events the disciple John will personally disappear from the Acts narrative.41
PHILIP AND THE ETHIOPIAN EUNUCH
Now an angel of the Lord said to Philip, “Go south to the road— the desert road— that goes down from Jerusalem to Gaza” Acts 8:26
Luke abruptly moves to another exciting episode. Philip is given his next assignment. He is to leave off the great Samaritan revival and go to the desert road, making his way to the Gaza area. We might suspect that, according to the instructions, he went by way of Jerusalem, perhaps stopping briefly in order to make a quick report about the activities in Samaria. If he had done this, he might have taken the Gaza Road. This road Derek Aza is still a main thoroughfare leading southwest out of Jerusalem. As one proceeds to the southwest, the trees eventually begin to disappear and the countryside takes on a desert look.
Gaza was about the last outpost on the desert road to Egypt. The ancient city of Gaza had been destroyed in 93 BC, but a new Gaza had been built to the south of it in 57 BC.42 The distance from Jerusalem to Gaza today is approximately 47 miles (76 km.). We might remember that in ancient Israelite times Gaza was one of the five Philistine cities.
As Philip moves to his goal near Gaza we cannot help but compare this story with some of the great accounts of Elijah and Elisha in the Old Testament.43
“So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake (which means ‘queen of the Ethiopians’). This man had gone to Jerusalem to worship,” (8:27). It is obvious that this was a very important man. It is said that he was an Ethiopian eunuch. Stott says, “The ‘Ethiopia’ of those days corresponded to what we call ‘the Upper Nile’, reaching approximately from Aswan to Khartoum…” 44 This area was also known as Nubia. Pett notes how Nubian women rulers bearing the title of Kandake are well attested during the Hellenistic period.45
This important man was probably treasurer or finance minister for the Ethiopian queen. He had no doubt gone to Jerusalem on pilgrimage during one of the great festivals. We can assume that he was a Jewish Proselyte or a Proselyte at the Gate (near Proselyte). We note from Deuteronomy 23:1, that eunuchs were forbidden to be included within the Jewish religious community. However, Isaiah 56:3-4 seems to finally relax this rule. At this time in history “eunuch” could also represent high military or political figures, and does not always suggest emasculation.46 This eunuch had a scroll of the prophet Isaiah along with him and was attempting to read it.
It is interesting that Philip had preached the gospel to hundreds in Samaria and now he had come a long distance in ministry to a single soul. I remember once, on a speaking trip to the East Coast of the US, how I spoke to a fairly large group. While speaking, my attention was focused on one particular lady. When the meeting broke up I asked my wife to detain that lady, and later I was able to minister just to her. I felt that I had come all that distance just for that one person. Some years later she contacted me and shared how she was now in a ministry for the Lord. We can never know how or where our ministry to a single person might end up. Ancient church tradition says that this one man eventually introduced the gospel to many in Ethiopia.47
Luke continues saying, “and on his way home was sitting in his chariot reading the Book of Isaiah the prophet” (8:28). In ancient times reading was done almost invariably aloud.48 The section he was reading was from the scroll of Isaiah, and seemingly from the Septuagint, a translation as we will remember that originated in Egypt.
“The Spirit told Philip, ‘Go to that chariot and stay near it.’” (8:29). In Bible times most people walked wherever they went. Some of the well-to-do rode animals and the really wealthy folks rode in chariots.49 This chariot was probably more like an ox-drawn wagon. Philip was told to stay near the chariot. Actually, the Greek word used here is kollēthēti, and it has the meaning of being glued to something.50 Other translations (NAS, ESV, NET, NJB) speak of him “being joined” to the chariot. Pett says, “It was quite normal for solitary travelers to join themselves up with a travelling caravan for safety reasons, and so Philip’s approach would neither be resented nor suspected.” 51
“Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. ‘Do you understand what you are reading?’ Philip asked” (8:30). The eunuch was reading from a very interesting but extremely complicated section of scripture known today as the Servant Songs of Isaiah. This section still is difficult even for Bible students to completely sort out.
The servant sections are first introduced in Isaiah 41:8, after an opening burst of Messianic glory in Isaiah forty. This unique section of scripture continues on at least through the sixty-first chapter of Isaiah. The question disturbing Bible interpreters throughout the centuries is this: “Who is the servant?” The very surprising answer is revealed to us in Isaiah 41:8, where God exclaims: “…O Israel, my servant, Jacob, whom I have chosen…” With no shadow of doubt, Israel is named as the servant of the Lord. We see this truth revealed here and in several other places in the book (cf. Isa. 44:1; 44:21; 45:4).
What has also troubled and baffled interpreters over the centuries is the manner in which Isaiah presents the servant. At times this servant seems fainthearted, despondent and even a failure. At other times he is victorious. It is not until Isaiah 49:1-13, that the matter is cleared up and the servant is presented as someone who saves and delivers Israel (v. 5). He also has the job of saving the Gentiles (6b). The servant of Isaiah has thus become the Messiah of Israel. Unfortunately, as Stott says, “…there is no evidence that anyone in first-century Judaism was expecting a suffering rather than a triumphant Messiah.” 52
“The eunuch replied to Philip, “‘How can I,’ he said, ‘unless someone explains it to me?’ So he invited Philip to come up and sit with him” (8:31). Obviously, despite his high office, the eunuch was a meek person who was ready to learn. He reminds us of Psalm 25:9 which says, “He guides the humble in what is right and teaches them his way.”
“This is the passage of Scripture the eunuch was reading: ‘He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth” (8:32-33). At this point the eunuch was reading from Isaiah 53:7-8, in what is known today as the Fourth Servant Song. He was reading from the Greek Septuagint version. Keener says, “Earlier servant passages in Isaiah refer explicitly to Israel, but 49:5 distinguishes the servant from the rest of Israel, and in 53:1-3, he is rejected by Israel. In 53:4-12 he bears the sins of Israel…” 53 It is really interesting how the Lord sets things up for witness. A more appropriate passage of scripture could not be found in order to share with someone about the sacrifice of Jesus.
“The eunuch asked Philip, ‘Tell me, please, who is the prophet talking about, himself or someone else?’ Then Philip began with that very passage of Scripture and told him the good news about Jesus” (8:34-35). It was tragic in those days and still today that the Jewish people do not understand about the Suffering Servant. Even today many in Israel feel the passage is speaking of the prophet himself or of the nation of Israel.54 The Jewish people today are prone not to read or pay attention to Isaiah 53. O that Jewish people could have the open heart that the eunuch had! With him, a new grouping of people was added to the kingdom, people who were God-fearers and proselytes, who were standing meekly at the doors of the Jewish synagogues awaiting God’s salvation.
BAPTISM AND PHILIP’S DISAPPEARANCE
As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. What can stand in the way of my being baptized?” Acts 8:36
We can believe that Philip delivered a similar message to the eunuch that Peter delivered on the day of Pentecost. That message was to repent, believe in the Lord Jesus and be baptized. Then one would receive the Holy Spirit. Baptism was no strange thing to the Jews or to the proselytes. If a Gentile came into the Jewish faith, that person had to immerse himself in the miqvah for ritual cleansing. Stott says of Christian baptism, “The water was a visible sign of the washing away of his sins and of his baptism with the
Spirit.” 55
In the near desert area of Gaza, water was not so plentiful. However, some ancient writers tell us of certain wadis that held water at different times of the year, especially in the rainy season.56 The eunuch must have spotted one of these and requested that he be baptized.
The next verse (37) appears only in the margin of the NIV. It reads, “Philip said, ‘If you believe with all your heart, you may.’” It seems that some later, over-zealous copier decided that there could not be baptism without a profession of faith, and so he inserted one. This verse may be found in some English versions but it was not found in the earliest Greek texts. 57 Again, this illustrates how translations can have some textual problems and sometimes vary slightly from the original word of God. For this reason it is usually good to compare the various translations.
“And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him” (8:38). In the Christian teaching, a person is baptized by another person, so we see both Philip and the eunuch going down into the water. While this is not a fool-proof argument for baptism by immersion, it certainly has the appearance of such. It is clear that he was baptized by Philip and they were both in the water.
“When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing” (8:39). There is something really strange about this section. The eunuch is baptized, but Philip is suddenly whisked away and seen no more by the eunuch. Philip certainly did not just walk away. The Greek word here is hērpasen, and it means to be suddenly and miraculously carried off. 58 It seems that the eunuch had much to rejoice about. He had just gotten truly converted, was baptized and had just seen his first miracle.59 Stott quips of the eunuch that he was “without the evangelist but with the evangel…” 60
“Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea” (8:40). Philip popped up at Azotus, which was the ancient Ashdod, about 25 miles north along the Mediterranean coast. He continued on to the seaport of Caesarea where he seems to have settled down. Later in 21:8-9, we see Paul and company visiting him there and noting that he had four daughters who were all prophetesses.
Few of us today have the kind of experiences Philip had. We are not even close. I do remember on two occasions when I was returning home from work and was rejoicing in the Spirit. On both these occasions I was followed home by a policeman. Mercifully, I did not get a ticket either time. It was either God’s protection or the policemen just wanted to get a closer look at the strange-acting fellow in the car.