Presented to
Dr. John Hanna
In partial fulfillment of the requirements of
Biblical Interpretation
Nazarene Bible College
Colorado Springs, CO
March 16, 2012
TABLE OF CONTENTS
INTRODUCTION ...........................................................................................................3
ORIENTATION AND CONTEXT......................................................................3
SIGNIFICANCE OF TEXT .............................................................................3
HISTORICAL AND SOCIAL SETTING ...........................................................4
LITERARY CONTEXT .................................................................................4
PRESENTATION OF TEXT ...............................................................................6
SCRIPTURE PASSAGE .................................................................................6
TEXT CRITICAL NOTES .............................................................................7
OUTLINE OF PASSAGE ...............................................................................7
PHILIP HEADS TO GAZA…………………………………………………… 9
PHILIP EXPLAINS THE GOSPEL MESSAGE………………………………10
THE EUNUCH IS BAPTIZED………………………………………………...11
PHILIPP CONTINUES SPREADING THE GOSPEL MESSAGE……………12
CONCLUSION…………………………………………………………………13
SUMMATION…………………………………………………………..13 APPLICATION…………………………………………………………15
WORK CITED…………………………………………………………………...17
INTRODUCTION
ORIENTATION AND CONTEXT
Significance of Text Acts 8 opens with the stoning of Stephen, a Grecian Jews who we first meet in chapter six. The stoning of Stephan begins a severe persecution against the church in Jerusalem and as a result all except the apostles are scattered into the countryside of Judea and Samaria (Acts 8:1-2). The initial theme of Acts 8 seems to be the message of Jesus Christ being preached in Samaria amid persecution and the power of the Spirit working in those witnesses who are now sharing the gospel. This move of the Gospel is not something that the witnesses initiated nor was it a strategic plan of the church to spread the Gospel of Jesus Christ. The persecution of the church scattered them but it was the Holy Spirit enabled them to spread the gospel as the moved along this region. In Acts 1:8 Jesus says, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” As we reach chapter eight in Acts we in fact see this occurring as Jesus said. Samaria is a hotbed for sharing the gospel and many are coming to Christ. Because of the great work happening Peter and John leave Jerusalem to join them there. If we were to continue past Acts 8:40 we would see the continuation of Jesus’ word’s in the subsequent conversion of Paul and his work outside of these three regions. The Gospel of Jesus was well on its way to being preached throughout the world and Acts 8 addresses this clearly. Another key emphasis in this not only in this passage of Acts but its entire book is the work of the Holy Spirit and it role in the spreading of the Gospel though out the world.
Historical and Social Setting
Many scholars believe that Luke is the author of Acts despite the fact that Acts does not identify him as the author. “This identification is based on the occurrence of Luke’s name in Philemon 24 and two other letters attributed to Paul and also in passages in which the author presents himself as a traveling companion of Paul.”
Looking at the history of this book we must consider the Gospel of Luke. Because it is written by Luke we can infer some information from Luke’s first book as we consider the second book starting with the audience. Luke’s first volume, addressed to Theophilus, was written to a Gentile audience. The book of Acts is addressed to Theophilus and the style and concerns convince us that it too is written to a Gentile audience. Acts is also believed to be written around 85 – 95 CE; however this date has been challenged by some scholars who have argued an early second century date.
The setting of the text occurs after Pentecost and the promised Holy Spirit has come. The apostles are sharing the Gospel wherever and to whomever the Spirit leads them. With this boldness with gospel also comes resistance which eventually leads to persecution of the church.
Literary Text
The text and its larger setting is a historical narrative of the beginning church and the setting of this passage begins in Acts 7:54 with the stoning of Stephen although I would consider the larger text that begins in Acts 7:2 with Stephen defending himself before the Sanhedrin. This event is a significant catalyst to the persecution that followed Stephan’s stoning. It is the persecution that caused all except the apostle to scatter to the countryside of Judea and Samaria.
Robert Longenecker’s commentary on Acts notes four purposes purpose for the writing of Acts. The kerygmatic purpose was to show the redemptive actions of God through His word by the power of the Holy Spirit as it encountered men and women. The apologetic purpose gave an apology of the faith. While it should not be considered as an “official apology for Paul and Christianity to Rome”, it may have been used that way. Its focus may have also been for Theophilus or other Gentiles. The conciliatory purpose was beneficial in reconciliation of Jews and Gentiles. It is clear that early in the writing of Acts that there were issues between the Jews and Gentiles in the church. We have also seen were Peter and Paul have had their differences but we also see the reconciliation between the two of them. This undoubtedly had to provide encouragement to both sides by witnessing the examples of Peter and Paul. The Catechetical purpose focused on the many lessons we find throughout the book of Acts that have a message that encourages believers and unites them.
Scholars have found no source information for Luke’s writing of Acts. Scholars believe that Luke used traditional information from his own investigations and his own imagination on how some of the events unfolded from Jerusalem. Although Luke does not use Paul’s letters, some scholars do believe he may have been familiar with some of them. Luke may have used his knowledge of them to paint the picture of Paul and his experience.
PRESENTATION OF TEXT
Scripture Passage
Acts 8:26 Then an angel of the Lord said to Philip, “Get up and go south on the road that goes down from Jerusalem to Gaza.” (This is a desert road.) 27 Sot he got up and went. There he met an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasury. He had come to Jerusalem to worship, 28 and was returning home, sitting in his chariot, reading the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over and join this chariot.”30 So Philip ran up to it and heard the man reading Isaiah the prophet. He asked him, “Do you understand what you’re reading?”31 The man replied, “How in the world can I, unless someone guides me?” So he invited Philip to come up and sit with him.
32 Now the passage of scripture the man was reading was this:
“He was led like a sheep to slaughter, and like a lamb before its shearer is silent, so he did not open his mouth. 33 In humiliation justice was taken from him. Who can describe his posterity?
For his life was taken away from the earth.”
34 Then the eunuch said to Philip, “Please tell me, who is the prophet saying this about – himself or someone else?” 35 So Philip started speaking, and beginning with this scripture proclaimed the good news about Jesus to him. 36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me from being baptized?” 38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and Philip baptized him.39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him anymore, but went on his way rejoicing.
40 Philip, however, found himself at Azotus, and as he passed through the area, he proclaimed the good news to all the towns until he came to Caesarea
TEXT CRITICAL NOTE
There are few words that are untranslatable in the text but do not seem to be significant in the text and understanding its meaning. Verse 27 “the term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.” Verse 37 is not in the earliest manuscripts but its addition may be significant in noting how the early church viewed one’s confession of faith.
OUTLINE
I. Philip Heads to Gaza (vv. 26-30)
a. Phillip instructed to go to Gaza
b. Phillip obeys and goes
c. Phillip meets an Ethiopian Eunuch
II. Philip explains the Gospel Message (vv. 32-35)
a. The scripture
b. The eunuch seeks understanding
c. Phillip explains the good news of scripture
III. The Eunuch is Baptized (vv.36-39)
a. The Eunuch asks to be baptized
b. Eunuch confesses his faith in Christ*
c. Phillips baptizes the Eunuch
IV. Philipp Continues Spreading the Gospel Message (vv.39-40)
a. Phillip’s concludes assignment
b. Phillip is “taken up”
c. Phillip preaches the good news through Azotus
PHILIP HEADS TO GAZA
Acts 8 enters into what is called the “transition period through which the story of church passes out of the Jewish period into its Gentile stage.” (Gray pg. 623) This is significant as Jesus’ words to the disciples in Acts 1:8 are coming to fruition, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” Different commentaries note that scripture doesn’t tell us where Philip was or was coming from but we do know that he is on the road to Gaza, headed to Samaria as the “angel of the Lord” (v.1) instructs him. Longenecker notes the significance of Luke usage of this phrase, “When Luke desires to stress the special presence and activity of God in his narrative, he frequently uses the expression “the angel of the Lord” (angelos kyriou) for the more normal reference, ‘the spirit of the Lord’ (pneumo kyriou).” (pg. 362) This special emphasis seems significant in the light of God taking the church into Samaria. The Church had been in Jerusalem and the countryside of Judea and now they were going through Samaria. Philip’s obedience should be noted as he went without in indication of hesitation.
There is significance in Philip going in obedience to the Spirit’s command and there is also significance to who the Spirit led him. The Ethiopian eunuch is high ranking official in charge of the Queen’s treasury. The eunuchs’ history in scripture begins with their exclusion from the Israelite assembly in Deuteronomy 23:1.”No one who has been emasculated by crushing or cutting may enter the assembly of the LORD.” Later we see God’s salvation and kindness towards them in Isaiah 56:3-5, “Let no foreigner who is bound to the LORD say, “The LORD will surely exclude me from his people.” And let no eunuch complain, “I am only a dry tree.” For this is what the LORD says: “To the eunuchs who keep my Sabbaths, who choose what pleases me and hold fast to my covenant—to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will endure forever.” Longenecker points out that we cannot be sure of the eunuch’s physical condition and Strong’s definitions for eunuch (eunouchos) includes “chamberlain (state officer)”. Whether he was physically a eunuch or one by title, the implications that go with being identified as a eunuch remain the same. Many of the commentaries that I have used note that the Ethiopian eunuch was likely aware of the Isaiah 56 passage, but disagree on whether or not he could have been a proselyte. The fact that the eunuch “had come to Jerusalem to worship and was returning home” it seems reasonable to conclude that if he wasn’t a convert he his hear was likely tender to matters pertaining to faith in Jesus Christ.
PHILIP EXPLAINS THE GOSPEL MESSAGE
How the eunuch came across the book of Isaiah none of the commentaries explain however, Longenecker notes that a copy of the prophecy of Isaiah would have been difficult for a non-Jew to get. Perhaps the writer is emphasizing God’s power and ability to go into all the world. Also when you consider that Jesus quoted from the book of Isaiah you can’t dismiss the idea that for those non-Jews who heard Him it could be what they sought after to read. After all, would non-Jews been interested in reading the books of Moses? I would think its content would serve only to close the door of the heart to the Gentile. The prophesy of Isaiah introduces a Savior to all of nations, the Jew and Gentile alike.
The eunuch is reading aloud, which is customary in that day, the passage in Isaiah 53 and has become troubled by this passage. In response to Spirit’s instruction Philips runs up to the eunuch and the eunuch asks a question “About whom, may I ask you, does the prophet say this, himself or about someone else?” Philip starts with this passage in Isaiah 53 and begins the proclamation of the good news of Jesus Christ. This is not the first time we see Isaiah 53 referenced in the New Testament. Matthew references it in 8:17 after Peter’s mother-in-law is healed, John in 12:38 as people still refuse to believe in Christ despite seeing all He has done and Jesus quotes it himself Luke 22:37. Longenecker suggests that “Luke sets up a parallel between Jesus’ use of Isaiah 53 and Philip’s preaching based on Isaiah 53 and implies in that parallel that the latter was dependent on the former.” Several of the commentaries I used, point to Philip preaching from other passages in Isaiah and the Psalms that testify of Jesus the Christ and Longenecker notes that these passages are also called, “Scriptures of the Servant of the Lord and Righteous Sufferer”.(pg. 365)
THE ETHIOPIAN EUNUCH IS BAPTIZED
After hearing the Gospel message and declaring his belief in Christ the eunuch is asked to be baptized. In the earliest manuscripts Verse 37 is absent. However, in later text is appears saying “Philip said, “If you believe with all your heart, you may.” The eunuch answered, “I believe that Jesus Christ is the Son of God.” Gray notes that “It states a great and important truth, but anticipates the later teaching of Christianity which was given Paul to reveal.” (pg. 624)
Matthew Henry’s commentary suggests the language barrier that could have been present between this Grecian Jew and this Ethiopian. If this is true, it could have been an instance where the gift of tongues where apart of Philip’s sharing the gospel. Regardless if it was or not, Philip preached the good news in a way that the eunuch understood and in response he asked to be baptized. Henry and Longenecker and others suggest that eunuch could have been familiar with idea of baptism and conclude that this would have been a normal expression for him. The Annotated Bible notes indicate that “to Samaritans, the baptism of an Ethiopian eunuch breaks social and ritual barriers.” Additionally, the Ethiopian eunuch, a high ranking official, has just been declared his commitment to Jesus Christ. This appears to be the culminating event that Luke wants to share. This bit of information opens up the idea that Luke purpose for including this event highlights the fulfillment of Jesus word in Acts 1:8, the work of the Holy Spirit in spread the good of Jesus Christ and the power of the gospel to those believe.
PHILIP CONTINUES SPREADING THE GOSPEL MESSAGE
As we close the story of Philip and Ethiopian Eunuch it ends somewhat like it began, with the Holy Spirit moving. This time Luke uses what Longenecker calls the more normal reference, “the Spirit of the Lord (pneumo kyriou)”. This could indicate the significance of movement of the church as it is fulfilling Jesus’ words in Acts 1:8 “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” Apparently Luke feels that Philip’s encounter with the Ethiopian eunuch is an important event in growth and movement of the church. I would imagine that moving through uncharted territory gives need for the stronger emphasis in “an angel of the Lord” versus the more normal reference at the conclusion of the event.
The event concludes with Philip moving on just as He moved in, again with obedience and without resistance. Philip continues his ministry to Azotus, through the region “until he came to Caesarea”. Caesarea, the headquarters for the Roman governor, would be the place where Philip stops and takes up residence. In Acts 21:8 we meet up with Philip again as Luke shares of his journey with Paul, “On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him”. It is clear that Philip continued sharing the Gospel after settling Caesarea since Luke calls him Philip the evangelists. Luke stops here with any additional information about what happened to the eunuch after he “went on his way rejoicing”, however, Longenecker gives this insight on him. “Irenaeus writes that eunuch became a missionary to the Ethiopians (Contra Haereses 3.12), though we do not know whether he only referred that from this account or whether he had independent knowledge about it.” Based on what we see happening in the book of Acts up to this point, I think it is reasonable to conclude that the Ethiopian eunuch was like bold in his own testimony of the power of the Gospel in his life.
CONCLUSION
SUMMATION
Philip’s encounter with the Ethiopian eunuch is clearly a significant event in the early church. It is sandwiched between the conclusion of the work in Jerusalem and the Judean countryside and the conversion of Paul and the message being taking into all of the world. The Holy Spirit’s direction to Philip is a great example of a text that carries a broader and clearer meaning when considering the text around it. To grasp the great significance of Acts 8:26-46 you must start, at least, in Acts 7 with the martyrdom of Stephen and continue into Acts 9 with the conversion of Saul. This is a huge transition for believers who are being scattered as a result of persecution. I am sure it was one thing to share the gospel in their comfort zone but when they were sent into the places like Samaria that becomes different. They would immediately need to adjust personal bias with kingdom vision. That kingdom vision is the one Jesus foretold in Acts 8 in Acts 1:8. This may not have been the church’s plan but it was God’s and He was moving by the Holy Spirit enabling His disciples to preach the message of Jesus’ death and resurrection.
Philip’s part in God’s plan is an intriguing one. Philip seems to maneuver like a puppet in the hand of God to fulfill His plan of spreading the gospel message. He moves at the direction of the Holy Spirit as he enters and exits this encounter with the eunuch. This willingness in Philip is likely indicative in the disciples as they were scattered because of the persecution the church was facing. The absence of self preservation amidst the persecution and the eagerness exhibited by Philip to share the gospel message seemed to be characteristic of the disciples and those who were apart of the early church. Philip’s life as an evangelist shows the power of the Holy Spirit to work through the ready and willing, Philip knew the gospel and was willing to go wherever the Spirit took him to share it.
The eunuch’s role in this encounter has great implications for the gospel and who could be impacted and changed by it. The eunuch’s position as a high ranking official to the queen of Ethiopia is significant because he would become a baptized believer in Jesus Christ. His salvation and the salvation others outside of the Jewish people continued to change the face of the early church. It was no longer looking like a primarily Jewish church but a church of many nations as Jesus had foretold. While the church may have been willing to go where the Spirit led them, it is not likely that this is the plan they had in mind.
This would be a great encouragement to the early church as they heard of the persecution of their brothers and sisters would face yet their resolve to share the gospel message. As the church would continue to face persecution reminders and stories of the Holy Spirit at work would be necessary as the church persevered.
APPLICATION
So how do we unpack all of this and apply it to the church of today? I think there are three main characters who can give us the answer.
THE TRINITY. God in His sovereign and merciful plan decided that we were worth saving, ALL of US. His Son Jesus would be the means to which He would do that. When we embraced the saving power of Christ we would gain the opportunity to live our lives free and filled with His Spirit who would guide us living our lives in ways that reflected Christ. The power of the Spirit reigning in our lives is where we like Philip get our marching orders to go and share the gospel. It is the Holy Spirit that enables us be obedient if we are willing to surrender are will to Him. This is the call to all disciples.
PHILIP. Philip’s life demands that we examine our level of obedience, our willingness to share the gospel and how prepared are we in our knowledge of the gospel message to share when the opportunities arrive. Will we be ready when the Spirit summons us to go? God’s plan for this message to be spread was and is dependent on His followers spreading it and I believe this passage is clear that God’s plan is not accidental and we aren’t unintentional guest invited to His table. We, like Philip, have been called by name and intentionally saved by His grace and we, like Philip are to“make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” (Mat. 28:19-20)
THE ETHIOPIAN EUNUCH. He is us and he is the man or woman to whom we are called to share the gospel message. We have all been invited into this relationship with God by his grace. As Gentiles we had no right to this Savior but Christ made himself a sacrifice for all of us. This is a great picture for the church of Jesus Christ in that we are all invited by His grace not our pedigree. Our job is not to decide who deserves or should be shared the gospel but to simply go wherever and to whomever the Spirit leads us. This may not look like what we had planned but the early church experience assures us that He has a plan and is more than capable of leading us through it.
The church of Jesus Christ can look back at the early church and find encouragement as we face cultural persecution of what believe and Who we believe in. Christianity is under siege and being thrown on trial every time sin is heralded as normal. It is being hijacked by politics and side swiped by Christians who are succumbing to the culture often rendering the power of the Holy Spirit in their lives powerless. Acts 8 serves to remind us that the Gospel message is powerful, effective, uncompromising and it does not surrender truth because of popular opinions to the contrary. Despite all of this the truth still remains we are called to make disciples of all nations, if we are willing, the spirit will enable us and lead us in fulfilling the Great Commission. WORKS CITED
Tenney, Merrill C., Longenecker, Richard N. "The Expositor’s Bible Commentary: John and Acts" Grand Rapids, MI. Zondervan. 1981. Print
Matthews, Christopher. "Study Notes on the Acts of the Apostles." The New Oxford Annotated Bible. Ed. Michael D. Coogan. 4th ed. Oxford: University Press, 2010. 1919. Print
Gray, James M. "The Concise Bible Commentary." Peabody, MA. Hendrickson Publisher’s, Inc. 1999. Print
Jamison, Robert, Faussett, A.R., Brown David. “Commentary Critical and Explanatory on the Whole Bible”. www.biblestudytools.com. Public domain. 1871
Wesley, John.“Wesley's Explanatory Notes”. www.biblestudytools.com. Public domain. 1754-1765
Achtemeier, Paul J., ed. “Gospel.” Harper Collins Bible Dictionary, Rev. ed. New York: Harper Collins, 1996. Print
Henry, Matthew. “Matthew Henry Commentary on the Whole Bible (Complete)”. www.biblestudytools.com. Public domain. 1706
Powers, Dr. D.G. “Acts of the Apostles” Intro to New Testament. NBC. Colorado Springs, CO. 26 Sept. 2011. Lecture.
