Philip+and+the+Ethiopian

toc

= = = = =Philip and the Ethiopian=

Philip was blessed as an instrument to spread God’s word throughout the area in the book of Acts. He took part in carrying out Acts 1:8, which mentioned how witnessing would reach “to all Judea and Samaria, and to the ends of the earth.” Earlier in chapter eight, he was able to reach Samaritans and in this section, he was called to witness to someone from another nation.

In verse 26, Philip received the mission to go out from Jerusalem to Gaza on the desert road. “The angel of the Lord” probably refers to the Spirit of the Lord, also occurring later on in verses 29 and 39.1 The method with which the Spirit spoke to him is not mentioned. The Greek word for “get ready” means “arise”, possibly meaning that he received instruction through a dream, but later analysis of verse 27 during Philip’s departure shows that it was most likely just a way of addressing him to action.2 There were two ways one could get from Jerusalem to Gaza: by going straight west through Lydda and getting onto the caravan route leading to Egypt, or by way of Bet-Govrin, a southern path. Someone traveling from Ethiopia would most likely take the first road instead of the latter, but the Angel had purposely distinguished which direction Philip was to take.3 Gaza “was one of the oldest places mentioned in the Bible” and is home to many significant events, including being a foundational Canaanite town (Genesis 19), a home of the Philistines, a scene of Samson’s remarkable strength, and was both destroyed and restored to be ultimately given to the province of Syria.2 The Spirit’s words to go “south” on the road can also be translated to mean “midday”, which would make the calling even more peculiar and significant on a desert road.1 Usually, the middle of the day is avoided and all travel possible is saved for when the sun’s rays have sunk beneath the horizon.

Verse 27 is an explanation of Philip’s reaction toward the Spirit’s call and the person purposed for whom he would meet on the journey. This story is related to Elijah with the angelic visitations and chariot riding, found in 1 Kings 17-2 Kings 3.3 Luke’s word usage is used the same way as the Old Testament used when the Patriarchs obeyed Jacob in Genesis 43:13-15.2 This demonstrates his willingness to set out and leave behind the comfortable. “Philip left a scene of unparalleled blessing and opportunity, a place where he was revered by the whole congregation, and went immediately to do as the Lord directed.”4 Philip recognized that the carriage traveling ahead of him was from Ethiopia, probably by the man’s skin color, which meant “people with a burnt face.” He was most likely a Jew or a proselyte, due to the fact he had just come from Jerusalem and that “Ethiopic is a Semitic language related to Hebrew and Aramaic.”3 Because he was a eunuch, there were certain barriers that had previously bound him from entering the temple. According to the law in Deuteronomy 23:1, anyone such as a eunuch who was castrated could not participate in the temple worship.5With his conversion later on in the story, Philip is the tool God uses to break down the wall separating worship in places it was not previously allowed. As the court official of Candace, the foreigner was a dignitary and obviously had others along with him to protect him on the journey and drive the chariot for him. His wealth must have been obvious to Philip and led him to understand the type of position his new brother in Christ had. “Ethiopians, have, from a very early period, applied this episode of the Queen of Candace to the Queen of Sheba.”6 This, however, is wrong and completely out of context. The eunuch had traveled from their country to Jerusalem to worship, indicating that they had heard about the wonders of God and wished to make the pilgrimage to the Holy City. He had a hunger for learning more and uncovering the truth. Acts 10:2 is an explanation while looking at Cornelius that Gentiles from all over were becoming devout God-fearers.

At this time, Philip was once again spoken to by the Spirit and guided into the actions he should undertake to please God. Because Philip was able to catch up to the carriage and keep time with it, it can be assumed that the eunuch had purposely taken the abandoned desert road, traveling at a slow pace in an effort to spend more time trying to decipher and understand the scroll of Isaiah he received in Jerusalem. It is assumed that the scroll was written in Greek, because that was Philip’s first language, and when he asked the eunuch if he understood what he was reading, there was a considerable amount of wordplay going on. In Greek, the question is “//ginoskeis ha anaginoskeis//”, and serves to unite the two with a common language in which to communicate and have fellowship.7 As was custom in ancient times, the eunuch was reading aloud Isaiah-which was a popular read among Jews as it was found in many Qumran caves.8 Possibly a mite disappointed that all his questions did not get answered in Jerusalem, the eunuch seemed like he was more than happy to have someone come up alongside him and explain exactly what the message was portraying-indeed, he invited him up to join him on the seat. The eunuch’s next question about who the Prophet was speaking about is interesting because it is not only his own, but also that of the Jews, who have eyes but cannot see.9 “Many interpreters understand the Isaiah Servant Songs (Isaiah 53) to refer to Israel or its leaders.”10 “A Hellenistic Jew must have seen Isaiah 53 as primarily the prophet’s foretelling of his own fate.”11 Philip refutes these viewpoints though since he understands the whole picture. God orchestrated this question in a very significant way so that it would be the thesis and main component of salvation. It is located in the middle of a chiasm, indicating the importance of it.

 A (vv 26-27): Philip “got up and went” from Samaria south to Gaza

 B (vv 27-28): The Ethiopian eunuch worships and reads Scripture

 C (vv 29-30): Philip “runs” according to the Spirit’s command

 D (vv30-31): The eunuch queries prophet Philip

 E (vv 32-33): Scripture quoted

 F (v 34): “About whom is the prophet speaking?”

 E’ (v35): Scripture is interpreted by Philip

 D’ (vv36-38): The eunuch queries prophet Philip

 C’ (v39): Philip snatched away by the Spirit

 B’ (v39): The eunuch rejoices

 A’ (v40): Philip passes through “all the towns from Gaza north to Samaria3

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">From this vital question, Philip is able to witness to the Ethiopian. Since Philip was around at the time of Jesus’ crucifixion, the words of Isaiah 53 spoke volumes to him and he was able to use all his knowledge on Old Testament Messianic passages that had been fulfilled through Jesus. There is no evidence that from the time Isaiah wrote the passage to the life of Christ that anyone identified Christ with the Suffering Servant in Isa. 53 or the Davidic Messiah in Isa. 11,12 but now it was clear that Jesus had fulfilled these roles. Based on Acts 8:35, it is understood that Philip first used this passage of scripture to explain the Gospel, and then expanded on the idea and branched further out.

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Because the eunuch’s sudden exclamation when he found they were among water was to be baptized, it is fairly safe to presume that Philip’s talk had just gone over the significance of being baptized. The sentence structure used in the Bible points out the excitement and eagerness in his voice, and the deep desire since he initiated the idea. Since it was in the middle of the desert that they were traveling, water would have been scarce. However, there was a “brook called Wadi el-Hashithat flowing north of Gaza into the Mediterranean Sea”, and city pools in the area.”13 In the Greek words, the couple came upon “some water”, probably indicating a small amount. The readiness with which the eunuch quickly made the decision to be baptized has brought about some speculation as to whether he had already been baptized as a proselyte. However, with Jewish tradition and the fact that this would be his second baptism, it is unlikely.14 At this baptism, the Bible has no mention of the Spirit coming upon the eunuch, but it is clear that he believed in Jesus as Lord, Savior, and Messiah, and was saved. It may be important to note that the Greek preposition “into, unto” used in verse 38 does not necessarily mean “ascend/descend” as it is used nine other times throughout the New Testament. In the catacomb drawings, “all represent the baptized as standing in a stream and the baptizer on dry ground.”15 However, this would create a problem with the way that verse 38 is phrased because it says that “both Philip and the eunuch went down.”16 This would mean that they were both standing in the pool of water. “Orientals never wet their garments…and never bathe with them on,”17 demonstrating that this was probably not the method of baptism. It is understood that sprinkling or pouring might have been the way Philip baptized him, as ritual held it.18

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">The conversion of an Ethiopic eunuch is of great importance to the early church and has substantial meanings beneath. Since Philip had just witnessed to Samarians, this man was a “stepping stone between the Samaritans’ and the Gentiles’ conversions.”19 Furthermore, since Ethiopia was considered ‘the end of the earth’ by the Greeks and Romans, then this was just a taste of the beginning of the carrying out of Acts 1:8.20

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Verses 39 and 40 both present some ambiguity as the passage about the eunuch draws to a conclusion. Philip’s departure is not mentioned as a surprise to the eunuch, so he was obviously preoccupied with the events that had just occurred to him and changed his life forever. This is a parallel, yet contrast to 2 Kings 2:16-18 where the prophets look for Elijah, but dejectedly cannot find him. The eunuch goes away with joy, which is another contrast.21 Here, “Philip appeared in Azotus” (vs40), also known as Ashdod-one of the five Philistine towns near the sea and almost due west of Jerusalem. He then traveled, preaching to the people along the way until he reached Caesarea and built a home for himself. It was about a 300 mile journey to the north. This was an important port, full of bustling activity and people who needed to be saved with the Gospel. <span style="font-family: 'Times New Roman',serif; font-size: 16px; line-height: 24px;">Herod the Great had rebuilt it with an aqueduct and amphitheater, and was the seat of the Roman prefects and procurators.22

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">By obeying God, Philip’s journey along the desert road to the south put him into the position to witness to people from other nations. God’s providence was evidently seen throughout the piece as He orchestrated the two to meet each other with the Word of God in a hungry heart. His power is shown as the vessels willing to allow God to use them are getting the Gospel message out throughout Judea, Samaria, and to the ends of the earth. Barriers formerly made in the law were broken down and God’s love the mending tool for all brokenness.

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Bibliography
 * 1) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Simon Kistemaker, //Acts: New Testament Commentary// (Grand Rapids: Baker Book House, 1990), 311.
 * 2) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Alexander, //The Acts of the Apostles// (New York: John Trow, 1857), 340.
 * 3) //<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">The New Interpreter’s Bible: A Commentary in 12 Volumes.Volume 10 //<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">(Nashville: Abingdon Press, 2002), 142.
 * 4) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Alexander, //The Acts of the Apostles// (New York: John Trow, 1857), 340.
 * 5) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Fitzmeyr, //The Acts of the Apostles// (New York: Doubleday, 1997), 412.
 * 6) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Geoffrey Thomas, //Philip and the Revival in Samaria// (Carlisle: The Banner of Truth Trust, 2005), 93.
 * 7) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Simon Kistemaker, //Acts: New Testament Commentary// (Grand Rapids: Baker Book House, 1990), 312.
 * 8) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Edward Ullendorff, //Ethiopia and the Bible// (London: Oxford University Press, 1968), 9.
 * 9) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Simon Kistemaker, //Acts: New Testament Commentary// (Grand Rapids: Baker Book House, 1990), 314.
 * 10) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Fitzmeyr, //The Acts of the Apostles// (New York: Doubleday, 1997), 413.
 * 11) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Haenchen, Ernst, //The Acts of the Apostles: A commentary// (Oxford: Basil Blackwell, 1971), 312.
 * 12) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Bruce, //The New International Commentary on the New Testament: The Book of Acts// (Grand Rapids: Eerdmans Publishing Co, 1954), 188-189
 * 13) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Alexander, //The Acts of the Apostles// (New York: John Trow, 1857), 346.
 * 14) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Fitzmeyr, //The Acts of the Apostles// (New York: Doubleday, 1997), 414.
 * 15) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Simon Kistemaker, //Acts: New Testament Commentary// (Grand Rapids: Baker Book House, 1990), 319.
 * 16) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Alexander, //The Acts of the Apostles// (New York: John Trow, 1857), 348.
 * 17) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Rhys Lloyd, //Baptism as Taught in the Scriptures// (Boston: Congregational Sunday-School and Publishing Society, 1895), 93-94.
 * 18) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Rhys Lloyd, //Baptism as Taught in the Scriptures// (Boston: Congregational Sunday-School and Publishing Society, 1895), 99.
 * 19) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Haenchen, Ernst, //The Acts of the Apostles: A commentary// (Oxford: Basil Blackwell, 1971), 314.
 * 20) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Polhill, John, //The New American Commentary// (Nashville: Broadman Press, 1992), 222.
 * 21) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Haenchen, Ernst, //The Acts of the Apostles: A commentary// (Oxford: Basil Blackwell, 1971), 313.
 * 22) <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Joseph Fitzmeyr, //The Acts of the Apostles// (New York: Doubleday, 1997), 415.

media type="custom" key="9684920"

media type="custom" key="9684922"