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Spring Quarter: Jesus Calls Us
Unit 3: The Birth of the Church
Lesson 12: Week of May 21, 2023
Dr. Hal Brady
Lesson Scriptures: Acts 8:29-39, 40
Key Verse: Acts 8:38
Lesson Aims
- Recite from memory the passage from Isaiah studied by Philip and the Ethiopian.
- Analyze the importance of biblical knowledge for recognizing Christ as the Messiah.
- List one or more hindrances to recognizing the Spirit’s leading in cross-cultural evangelism and suggest ways to overcome them.
The desire to travel to places of religious significance is ancient and yet still strong. Historically, we refer to travel to a sacred site as “making a pilgrimage.” Many pilgrimage sites dot our world. For Christians, these include St. Peter’s Basilica in Vatican City, Mount Sinai in Egypt, and the locations around where Jesus is thought to have been crucified.
People often testify that a visit to a holy site had such a profound impact on them that they were changed forever. They never forget it. Our story today concerns a religious pilgrim who journeyed to Jerusalem to visit the temple some 2,000 years ago. His pilgrimage to Jerusalem may well have been a once in-a-lifetime journey, taking several weeks. We know little of his lasting impression of the holy city, but we learned of an encounter with Philip that changed his life forever, and he surely never forgot it.
Lesson Context: The Evangelist
A central figure in today’s text is a man referred to as “Philip the evangelist, one of the Seven,” in Acts 21:8 (compare 6:3-5). That distinguishes him from “Philip the Apostle” – they were not the same person. In addition to today’s text, other passages refer to Philip the evangelist (example, Acts 8:5-6). And the same is true of the apostle of the same name (example, John 1:43-46, 48). Regarding the designation “evangelist,” see also Ephesians 4:11 and 2 Timothy 4:5.
Like his colleague Stephen, the Philip of today’s lesson moved from a ministry of feeding widows (Acts 6:1-5) to preaching the gospel (Acts 8:4-8). Philip was the first to take the gospel to the Samaritans in fulfillment of Jesus’ directions in Acts 1:8. This happened as a result of persecution in Jerusalem (18:1b). During a highly productive ministry in Samaria (Acts 8:25), an Angel of the Lord directed that Philip “Go south to the road - the desert road - that goes down from Jerusalem to Goza” (Acts 8:26), the location of today’s text.
Lesson Context: The Ethiopian
Acts 8:27-28 reveals several facts regarding the man whom Philip encountered in today’s text. First, he was from Ethiopia, a kingdom in Africa that is south of Egypt. This kingdom is also known as Cush (Isaiah 11:11).
Second, he was a eunuch. Though some were born eunuchs or chose this status (Matthew 19:12), the word most commonly refers to a castrated man. Eunuchs were found in royal courts throughout the ancient world (example, Isaiah 39:7). The Greek historian Xenophon (430-355 BC) wrote that Cyrus the Great (about 600-530 BC) preferred eunuchs in his court because he found them to be more reliable in general and trustworthy around women in particular. The Law of Moses restricted such men from participation in the assembly (Leviticus 21:16-23; Deuteronomy 23:1). One theory is that this individual had purchased a copy of Isaiah because of its promise of inclusion of eunuchs, those who sometimes described themselves as a “dry tree” (Isaiah 56:3-8).
Third, he was a servant to royalty. In particular, he served the queen of the Ethiopians as one having charge over the treasury. He was indeed a person of influence and wealth. He would have had to be wealthy to purchase a copy of Isaiah. The Great Isaiah Scroll, written in Hebrew and discovered among the Dead Sea Scroll, measures about 9 inches in height and 24 feet in length.
I. Evangelist Running
The action role of the “Holy Spirit” is characteristic of the book of Acts. Philip might have been intimidated by the splendor of the eunuch’s “Chariot” and thought any approach would be scorned. God’s Spirit, however, knew that the heart of the man in the chariot had been prepared by his reading of Isaiah, and so prompted “Philip” to approach him.
The chariot, for its part, was not a vehicle designed for war, but for travel. It may have been more like what we would call a carriage or wagon, allowing the traveler some comfort while reading. Horses would have been pulling it at a walking pace, allowing Philip to run and catch-up to it easily. It is unlikely the man intended to ride this all the way back to Ethiopia, hundreds of miles distant. It is more likely that he had purchased or hired the chariot to get him to a part on the Red Sea; thus, he would have been able to get a boat ride home.
Philip could hear the man reading. This half verse (30a) tells us two things about the reading. First, the man was reading aloud even though there was no audience. People in the ancient world did not typically read silently to themselves like we would in a public setting. Reading, even for oneself, was done voicing the words out loud. Second, the man had a copy of “Isaiah the Prophet,” which indicates a high level of education to be able to read it and the wealth to purchase such a huge scroll.
Philip, trusting the Holy Spirit, interrupted the man with a simple question. To be able to read the text is one thing; to understand it is another. Philip’s question to the man about his understanding, however, got the response he needed to share the good news with him: “How can I, unless someone explains it to me?”
The man’s answer showed why God had thought it worthwhile to bring Philip from Samaria to teach him. Here was a thoughtful and reverent student of the Word, seeking for truth. He was untaught in the gospel, but he was anxious to learn. With true humility, he was willing to accept help from whatever source it might come.
Question! How can you be better prepared to be a faithful guide to others who are struggling with Scripture?
II. Gospel Preaching
Acts 8:32-35
In God’s providence, the eunuch’s encounter with Philip coincided with his reading a passage from Isaiah that presents one of the clearest prophetic visions of the coming Messiah! Verses from Isaiah 53 are quoted or alluded to nearly 40 times in the New Testament, making it a key text for understanding Jesus as the Messiah. The part before us is from Isaiah’s fourth Servant Song (Isaiah 52:13-53:12). That text presents the Messiah as one who would suffer in accordance with God’s will rather than serve as a military leader who would fight for political independence of Israel (as many Jews expected, Acts 1:6).
The imagery of “sheep and lamb” depicts the suffering servant as one who would not fight or protest while on the way to death. Luke’s account of Jesus’ trials presents him like this silent sheep, especially when he appeared before Herod Antipas (Luke 23:8-9; compare Mark 14:61).
The key to the Isaiah passage is the word “humiliation,” a blanket word to describe the horrendous treatment that Jesus would undergo during his trails and crucifixion. Jesus was denied “justice.” Even though the Roman governor, Pilate, declared that there was no valid charge against Jesus (Luke 23:4), Pilate still consented to the execution. That made it a case of murder (Luke 23:23-24). Jesus, as the suffering servant of Isaiah’s prophecy, seemingly had no hope of being the father of future “descendants.”
In attempting to answer his own question, the eunuch reasoned that Isaiah must be talking about a specific and identifiable person. In that light, the prophet may have been speaking of “himself.” That is possible, given that Isaiah sometimes spoke his own experience (compare Isaiah 6). But the Ethiopian probably realized that the passage did not quite fit the prophet’s situation. Therefore, he likely suspected that “someone” else might be intended. At any rate, his careful reading of Scripture enabled him to come to the place where he was open to hearing about Jesus.
E. Stanley Jones once said, “The Bible then is not the revelation of God. It is the inspired record of revelation. Otherwise, the revelation—the word becomes flesh—would be printer’s ink. The revelation is seen in the face of Jesus Christ.” The eunuch was getting there.
Note in verse 35 that the very verses that had puzzled the reader served as the springboard to preaching Jesus. The Ethiopian must have had with him the rest of Isaiah 53 too, where the substitutionary nature of Jesus death is presented. Matthew and John specifically apply Isaiah 53 to Jesus’ healing ministry (Matthew 8:17 on Isaiah 53:4 and John 12:38 on Isaiah 53:1), whereas Luke presents Isaiah 53 as being fulfilled in the suffering of Jesus.
We can easily see Philip using other verses in his presentation to the eunuch. He uses references to the Messiah as “a man of suffering” (Isaiah 53:3) and one who “bore our suffering” (Isaiah 53:4), as well as Isaiah’s statement that God intended to make “his life an offering for sin” (Isaiah 53:10).
The violence against the Messiah as predicated by Isaiah was a matter of historical record by the time of Philip’s preaching. It is possible, we are told that the Ethiopian, as a recent visitor to Jerusalem, had heard some of these facts. But as we know there is more to preaching Jesus than telling the story of the Good Friday crucifixion. We must say also that Jesus has risen from the dead, as Peter did in Acts 2:32, 36; that Philip did so as well is a safe assumption.
William Sangster, that noted preacher from another generation, wrote a short note to his daughter. This was toward the end of his life when his vocal cords were paralyzed and he was unable to speak. It was on Easter morning just before he died. He wrote these poignant words: “How terrible to wake up on Easter and have no voice to shout, ‘He is risen!’ but it is far worse to have a voice and not want to shout.”
III. Water Baptizing
Acts 8:36-40
It is the Ethiopian who suggests baptism when they come to some water (v.36). Philip may have discussed baptism with the Ethiopian, or he may have already known about it because it was the initiatory rite for Gentiles who converted to Judaism. Philip takes another bold step in baptizing the eunuch (v.38). Considering all the signs of divine leading he had received, Philip must have been convinced of the genuineness of this conversion. Thus, just a few moments after the eunuch’s decision for Christ, Philip baptized him.
Only after Philip was assured of the eunuch’s faith did he agree to baptize him. There is no mention of repentance, but we assume the man’s familiarity with Scripture extended to knowledge that repentance precedes forgiveness (example Jeremiah 36:3). Baptism is of no value without belief and repentance. As it has been said, “An unrepented unbeliever who is baptized is no more than a ‘wet sinner’.”
A special note about footnote 37, [Philip] said, “If you believe with all your heart, you may.” The eunuch answered, “I believe that Jesus Christ is the Son of God.”
This verse does not appear in the oldest manuscript of the New Testament. But the fact that it repeats teaching on confessing Christ as found elsewhere indicates that its content is genuine (Matthew 16:16; John 6:69; 9:35-38; 11:27; 1 John 4:15; 5:5). One thing had to be certain: that the man sincerely believed that “Jesus Christ is the Son of God.”
Philip is taken away suddenly by the Spirit of the Lord. But the newfound joy of the Ethiopian cannot be dampened by his disappearance (v.39). It is not illegitimate to attribute this to the Holy Spirit in his life, for the connection between the Spirit and joy is evident in Luke’s books (Luke 10:21; Acts 13:52). We do not hear of the Ethiopian again in the Bible, though Irenaeus, writing in the second century, says that he became a missionary to the Ethiopians.
Philip next appears in Azotus, some 20 miles north of Gaza, and continues traveling north, preaching incessantly until he reaches Caesarea (v. 40). It is there that we find him again about twenty years later, now the father of four unmarried prophetesses (Acts 21:8). Luke, who probably visited him on this occasion, describes him as “Philip the evangelist” – a most appropriate title for one who was so mightily used in evangelism.
Conclusion
When Isaiah 53 is read in light of the events of Jesus’ life, we should be struck by the remarkable fact that there are more than seven centuries between the two records! Those who have a yearning for deep, comprehensive knowledge of Scripture and its connections may be given opportunities to witness to unbelievers today in some manner like the Holy Spirit gave to Philip 2,000 years ago. Our Christian generations must raise up those who are trained in understanding the Bible – our “Philips” – so that they can explain it effectively and accurately to others. Prayerfully, that will be true for us as well.
Action Plan
- How can you be better prepared to be a faithful guide to others who are struggling with Scripture?
- What Old Testament passages do you find most helpful when witnessing about Jesus?
- What concerns do you have or feel if someone makes a seemingly hasty decision to follow Jesus?
- How do you understand baptism?
Resources For This Lesson
- “2022-2023 NIV Standard Lesson Commentary, Uniform Lesson, International Sunday School Lessons,” pages 321-328.
- “The NIV Application Commentary (Acts) by Ajith Fernando, pages 282-285.
- “Standard Bible Commentary (Acts)” edited by Orion Root and John W. Wade, pages 59-62.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
