September 19, 2021
Acts 8:26-40
“Power From the Past”
Service Overview: The good news of Jesus and of God’s plan of redemption is not a plan that came out of nowhere. In fact, the entire Old Testament points to Jesus! In this text, Philip uses the Old Testament as a means by which to lead someone to faith in Jesus! We shouldn’t write off the Old Testament as irrelevant because it is far more relevant to our salvation than we often give credit.
Memory Verse for the Week: “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” Romans 6:4 (NIV)
Background Information:
- “Ethiopia” here refers not to modem-day Ethiopia but to ancient Nubia, the region from Aswan in southern Egypt to Khartoum, Sudan. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 374)
- (v. 27) “Candace” [Kandake] was a title for the monarch of Ethiopia, somewhat the way “Pharaoh” was used in Egypt and “Caesar” in Rome. (Grant R. Osborne, Life application Bible Commentary: Acts, 145)
- (vv. 27–28). In antiquity a eunuch was someone who had been emasculated surgically. The practice was not uncommon then because such men were used to stand guard over a king’s harem. The reason for their emasculation was obvious: a king could trust a man who was unable to be sexually tempted. (R.C. Sproul, Acts, 119)
- Reading in antiquity was almost invariably done aloud. Why this should be so will be apparent to anyone who tries to read a copy of an ancient manuscript: the words need to be spelled out, and this is done more easily aloud than in silence. In addition, beginners regularly read aloud; it requires considerable experience (not to say sophistication) to read silently, though this stage is reached more quickly with modern print than with ancient handwriting. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 197)
- (v. 37) You may have noticed in our reading today that verse 37 is omitted in the NIV (as well as in several other modern translations). Why? Are new translations removing sacred scripture as some claim? No. When the King James Bible was translated in 1611 (one of the first English translations), it was translated from the best Greek manuscripts they had at the time (referred to as the Textus Receptus, or, “received text”). In the 400+ years since the KJV was translated, countless biblical manuscripts have been discovered that predate the Textus Receptus that Biblical scholars find far more reliable. There are numerous reasons why. What’s important to note is that in every instance where this has happened (i.e. John 5:4; Acts 8:37; 1 John 5:7; Mark 16:9-20), none of the “changes” change or alter any core doctrine in any way, shape, or form, and in most cases, modern translations leave footnotes to let us know where this has happened. For more insight on this, visit gotquestions.org/missing-verses.html.
- To this day, many Jews debate the meaning of Isaiah 53 and the surrounding chapters, known as the “Servant Songs.” (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
The question to be answered is…
Why is it God went to such lengths to save one particular man when we have already witnessed entire crowds of people coming to faith elsewhere in Acts?
Answer…
God is a god of providence. He sees all of history, from beginning to end, and is at work orchestrating a strategic, world-wide plan of redemption and restoration.
The word of the day is… Providence
How do we see God’s providence at work in this text?
- Through Philip’s devotion.
(vv. 26-27, 29-30, 39 | Luke 16:13; 2 Corinthians 5:15; Philippians 4:8-9; Colossians 3:1)
In this instance, an angel of the Lord directed Philip to go south. Philip, without one single question being asked (or at least recorded by Luke), got up and went. God handled the details—set up the appointment, timed the arrival of the Ethiopian, and told Philip which chariot and what to do. (Grant R. Osborne, Life application Bible Commentary: Acts, 144)
- Through divine appointment.
(vv. 26, 29, | Proverbs 16:33; Jeremiah 1:4-5; Matthew 10:29; Romans 8:28; 2 Peter 1:21)
The Lord knew that the officer was on his way home from Jerusalem to Ethiopia on that very road. Traveling at high noon on a desert road was no problem for the African. And the Lord wanted Philip at the right place and at the right time to meet him. The eternal life of a crucial person in the worldwide expansion of the movement was at stake. (Ogilvie, The Communicator’s Commentary: Acts, 160)
- Through Phillip’s use of the Old to explain the New.
(vv. 34-35 | Isaiah 55:11; Romans 10:17; 15:4; 2 Timothy 3:16-17; Hebrews 4:12-14)
The Bible from beginning to end is about Jesus. You cannot explain Genesis 1:1 (“In the beginning God created the heavens and the earth”) without explaining something about Jesus, because Jesus is God. He was active in this work of creation, and it is through him that the God of creation is made known to us. You cannot explain the end of Revelation either apart from Jesus. Revelation 22:20 says, “Yes, I am coming soon.” Who is coming soon? The answer is Jesus. Philip knew his Bible. So he was ready when the Ethiopian asked for an explanation. (James Montgomery Boice, Acts, 145)
- Through the Ethiopian’s response.
(vv. 36-38 | Mat. 28:19; Acts 2:38; 22:16; Rom. 6:3-4; 1 Cor. 12:13; Colossians 2:12)
Water baptism was an outward, visible sign of one’s identification with Christ and with the Christian community… In submitting to baptism, this official was proclaiming his faith in Christ publicly. Deeply symbolic and meaningful, baptism sends a powerful message to onlookers about one’s obedience to Christ. (Grant R. Osborne, Life application Bible Commentary: Acts, 149)
Conclusion…In what ways does this text find relevance in the lives of Jesus’ disciples today?
A. As it inspires us towards deeper devotion.
(Romans 12:2; 2 Corinthians 5:15; Philippians 1:9-11; 4:8-9; Colossians 3:1, 12-14)
When Philip was given this call, he did not know what God was going to do with him. I am sure it did not make sense to him to leave what he was doing and go to the desert near Gaza. But that is what God had told him to do; so he did it. Whenever it comes to a choice between our way of thinking and what God says, you know as well as I do that there is no real choice. We must do what God says. (James Montgomery Boice, Acts, 141)
Those who have attained everlasting life in the vision of God doubtless know very well that it is no mere bribe, but the very consummation of their earthly discipleship; but we who have not yet attained it cannot know this in the same way, and cannot even begin to know it at all except by continuing to obey and finding the first reward of our obedience in our increasing power to desire the ultimate reward. (C.S. Lewis, The Weight of Glory, 5)
Just as worship begins in holy expectancy, it ends in holy obedience. If worship does not propel us into greater obedience, it has not been worship. (Richard Foster, Celebration of Discipline, 173)
B. As it sparks growth in our sensitivity to the Spirit’s lead in our lives.
(Luke 4:1; John 14:26; Romans 8:14, 26; 1 Corinthians 2:13; 3:16; 2 Peter 1:21)
The Spirit of God is given to the true saints to dwell in them, as his proper lasting abode; and to influence their hearts, as a principle of new nature or as a divine supernatural spring of life and action. (Jonathan Edwards, A Treatise Concerning Religious Affections, 221, 1787 edition)
The Lord will use everything available to convince us of a direction—His indwelling Spirit, Scripture, consecrated thinking, our emotions when they are put at His disposal, the insights of people, and signs in the world around us. When we are willing. He will help us to want what He wants for us. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 160)
C. As it elevates our value of God’s Word; pursuing a greater understanding of it, and using all of it as a means to point people to Jesus.
(Ps. 19:7-11; Is. 55:11; Matthew 4:4; Romans 10:17; 2 Timothy 3:16; Hebrews 4:12-14)
When you know what God says, what He means, and how to put His truths into practice, you will be equipped for every circumstance of life. (Kay Arthur, How to Study Your Bible, 12)
The Ethiopian replies, “How can I, unless someone explains it to me?” This man is aware of his need for a teacher to explain God’s Word. Many people say, “I’m going to read the Bible for myself. I don’t need any teachers!” Many spiritually immature believers have brought great sorrow on themselves by refusing to listen to wise Bible teaching. (Ray C. Stedman, God’s Unfinished Book: Acts, 120)
Gospel Application…
The good news of Jesus is for everyone. And all who trust him are invited to carry the good news of his hope to everyone.
(John 3:16; 14:6; Acts 2:38; Romans 10:9-13)
Needed is an army of Philips, Spirit-filled, with warm hearts and prepared, full minds, who can speak with assurance, even authority, about what they have seen, experienced, and understood of God’s grace in Jesus Christ. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 100)
It is impossible for an unspiritual person to discern spiritual things. We are not by nature spiritual persons. A person cannot discern spiritual things until that person is first made alive to spiritual things by the Spirit of God. (R.C. Sproul, The Mystery of the Holy Spirit, 11)
It is not enough for the lost sinner to desire salvation; he must also understand God’s plan of salvation. It is the heart that understands the Word that eventually bears fruit (Matt. 13:23). (Warren Wiersbe, The Wiersbe Bible Commentary, 349)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- Take time to read Acts 8:26-40 on your own. What factors were involved in the Ethiopian eunuch coming to faith in Jesus?
- What might it have been like for Philip to leave a place so familiar and where so many exciting things were happening to go down a desert road?
- What role did Scripture play in the Ethiopian’s conversion?
- Have you ever had a “divine appointment”? What was it like?
- Have you ever thought of yourself as an evangelist, or, someone who shares about Jesus with others?
- What principles of evangelism do you see in this passage?
Quotes to note…
In ancient Ethiopia, kings did not take care of the royal business of the nation. Ethiopians believed that the kings were descendants of the gods, and being divinely human creatures they were too holy to be charged with taking care of the business of the empire. The king reigned, but he did not rule. Therefore, the business of the empire was put into the hands of the queen mother, and every queen mother for many generations was given the title or the name Candace. (R.C. Sproul, Acts, 119)
Some think that the Old Testament is not relevant today, but Philip led this man to faith in Jesus Christ by using the Old Testament. (Grant R. Osborne, Life application Bible Commentary: Acts, 146)
[Phillip’s] faith was like the faith of Abraham “who obeyed and went, even though he did not know where he was going” (Heb. 11:8). (Stanley M. Horton, Acts, Kindle Locations 3877-3878)
The eunuch responded to Philip by asking for baptism. As a Jewish proselyte or near-proselyte, the eunuch probably knew that water baptism was the expected external symbol for a Gentile’s repentance and conversion to the religion of Israel. Therefore, it would have been quite natural for him to view baptism as the appropriate expression for his commitment to Jesus, whom he had come to accept as the fulfillment of Israel’s hope and promised Messiah. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 365)
I never could understand why some men set such great value on what the Holy Spirit said to them, and so little value on what He said to anyone else. (Charles Spurgeon)
We never know when we get up in the morning, whether the Lord has plans for us to talk to a whole room or auditorium full of people, maybe a family get-together, a dinner in a friend’s home, a meeting of our club or organization. Or, if the Holy Spirit wants us to talk to some isolated person on a park bench; a fellow traveler, a salesman at our door; our next-door neighbor over the back fence. We need to be ready to be used by the Lord in any situation that may arise. (Donald Grey Barnhouse, Acts, 75)
There are no accidents in the life of God’s people. Philip came at precisely the right moment, the moment the Ethiopian had reached what most people regard as the very heart of this prophecy, which also means the heart of the Old Testament. (James Montgomery Boice, Acts, 144)
Water baptism was an outward, visible sign of one’s identification with Christ and with the Christian community. This was one of the first acts of new converts in the early church. In submitting to baptism, this official was proclaiming his faith in Christ publicly. Deeply symbolic and meaningful, baptism sends a powerful message to onlookers about one’s obedience to Christ. (Grant R. Osborne, Life application Bible Commentary: Acts, 149)
With our Western interest in cause-and-effect relations and our modern understanding of historiography, we would like to know more about what exactly happened between the eunuch and Philip and more about their subsequent lives. Irenaeus writes that the eunuch became a missionary to the Ethiopians (Contra Haereses 3.12), though we do not know whether he only inferred that from this account or whether he had independent knowledge about it. All that Luke tells us about the eunuch is that his conversion was a significant episode in the advance of the gospel and that he “went on his way rejoicing.” (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 366)
The eunuch had come to Jerusalem to worship, which indicates that he might have been a Jew in the dispersion, but it is more likely that he was a Gentile who, somewhere along the line, had embraced the teachings of Judaism and had made the long journey from Ethiopia to Jerusalem for some special occasion from which he was now returning. (R.C. Sproul, Acts, 119)
The eunuch was seated in the chariot reading, and we see from the passage that he was reading aloud. That may seem unusual to us, but it is normally the way people learn to read. It takes a certain sophistication to be able to read silently. Reading aloud was normal in those days because the manuscripts they had were very difficult to follow. Space was conserved by jamming words together. (R.C. Sproul, Acts, 119)
In the early church, when Gentiles were converted they made a profession of faith, then they were baptized, and after that they were welcomed into the fellowship of the church and immersed in what was called the Didache, the teaching of the Apostles and the disciples. They did not have to know the Old Testament; they had only to embrace Jesus, be baptized, and come into the church, and then they were taught all the Old Testament. (R.C. Sproul, Acts, 121)
In the early church no one had to jump through doctrinal hoops in order to be brought into the fellowship. (R.C. Sproul, Acts, 121)
We do not know whether the eunuch was sprinkled, sprayed, or dunked. All we know is that he was baptized in and with water. (R.C. Sproul, Acts, 122)
Caesarea was the headquarters of the Roman procurator. (Pontius Pilate did not live in Jerusalem; he lived in Caesarea and came on special occasions to Jerusalem.) So the gospel went first north, then back south, and then back up the plain again north to Caesarea. At this point we leave the study of the missionary journeys of Philip, and we hear no more about him in Acts until his ministry is picked up many years later. We are being prepared for the introduction of the supreme missionary of the New Testament church, the Apostle Paul. (R.C. Sproul, Acts, 122-124)
When the gospel went to Ethiopia through the evangelist Philip, it went through the preaching of the Word of God, because we are told that faith comes by hearing and hearing from the Word of God, and Philip preached Christ, not from the New Testament but from the Old Testament. (R.C. Sproul, Acts, 121)
Without having yet heard of Jesus, the Son of God, the Ethiopian eunuch had pledged his allegiance to this God of the Jews. The man took his faith seriously. He had traveled hundreds of miles to Jerusalem to participate in the Temple rituals of worship and sacrifice. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
It may be difficult “for the rich to enter the kingdom of God,” but all things are “possible with God” (Luke 18:24, 27). In the story of the Ethiopian, we see an apparently rich man (certainly one with power) who remained humble. He saw no problem in admitting his ignorance and need for help (see Acts 8:31). As the chariot approached a place with suitable water, the man did not demand baptism, but graciously requested this privilege (see 8:36). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
The eunuch was obviously dedicated to God, because he had traveled such a long distance to worship in Jerusalem. (Grant R. Osborne, Life application Bible Commentary: Acts, 144)
The distance of Ethiopia from Israel underscores the tremendous commitment of this individual to come to Jerusalem to worship. (Grant R. Osborne, Life application Bible Commentary: Acts, 145)
To own a scroll of the Scriptures (handwritten and thus rare) likewise indicated wealth. (Grant R. Osborne, Life application Bible Commentary: Acts, 145)
There is no better place to be reading in the Old Testament for a picture of Jesus Christ than Isaiah 53. (Grant R. Osborne, Life application Bible Commentary: Acts, 147)
Azotus is Ashdod, one of the ancient Philistine capitals, about twenty miles north of Gaza. This miraculous sign may be here to show the urgency of spreading the message to the Gentiles. (Grant R. Osborne, Life application Bible Commentary: Acts, 149)
The angel revealed nothing about God’s purpose, but when the angel spoke, that was enough: Philip did not hesitate; he arose and went in obedience and, we can be sure, with faith and expectation. (Stanley M. Horton, Acts, Kindle Locations 3876-3877)
“Candace” was not a personal name but the hereditary title of the queens of Ethiopia, whose seat of government was on the island of Meroë in the Nile River. Ethiopia itself corresponds to what is today called the Sudan, though it may have included part of modern Ethiopia. The eunuch probably attended a Jewish synagogue on Meroë. (Stanley M. Horton, Acts, Kindle Locations 3883-3885)
Isaiah 53 speaks of the One who suffers wholly for the sins of others and not for any of his own. The eunuch knew no one who could do that and he was puzzled. (Stanley M. Horton, Acts, Kindle Locations 3919-3920)
Isaiah 53 is a high point in God’s revelation of His will and plan. Someone has called it “the Mount Everest of Messianic Prophecy.” (Stanley M. Horton, Acts, Kindle Locations 3920-3921)
After they came up out of the water the Spirit took charge and with power snatched away Philip. Luke does not explain how the Spirit “took Philip away.” The verb used usually means “to snatch away.” In 1 Thessalonians 4: 17 it is used of the rapture of the Church. In 2 Corinthians 12: 2,4 it is used of Paul’s being caught up to heaven. In any case, the eunuch saw Philip no more, but as a child of God he “went on his way rejoicing.” (Stanley M. Horton, Acts, Kindle Location 3952)
But for Philip’s willingness to leave the warm fellowship for the lonely road, and to do it promptly in unquestioning obedience, the whole enterprise would have failed. Providential timing brought seeker and evangelist together. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 100)
Luke uses great brevity, but doubtless Philip’s question, manner, and entire approach were so Spirit directed and thus so winsome that the distance between the two, in station, background, culture, was quickly bridged. People are usually won to some Christian person before they are won to Christ. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 100)
Although v. 37 is not found except in certain of the lesser texts, and is thus omitted in the revised versions, it does no doubt represent the typical confession of faith of a baptismal candidate. This was the great turning point in the eunuch’s life, and if tradition may be trusted, the beginning of the Christian Church in his own nation. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 101)
Philip was suddenly gone, but the new convert was not dismayed at the loss of his interpreter. He who had before read the Scriptures with unseeing eyes now knew the Author and was indwelt by the Spirit, the great Teacher. He was rejoicing in the assurance and certainty which the Spirit brings. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 101)
Jesus had taught, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” The Ethiopian’s conversion illustrates the proposition that God always responds to the need of those whose hearts reach out after Him. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 99)
27-28 It is difficult to determine from the text itself how Luke wanted his readers to understand the Ethiopian eunuch’s relation to Judaism. Furthermore, it is uncertain how first-century Judaism would have viewed a eunuch coming to worship at Jerusalem. While Deuteronomy 23:1 explicitly stipulates that no emasculated male could be included within the Jewish religious community, Isaiah 56:3-5 speaks of eunuchs being accepted by the God of boundless lovingkindness. Likewise, it is not at all as clear as it might appear what was the Ethiopian official’s physical condition, for the word eunuch (eunouchos) frequently appears in the LXX and in Greek vernacular writings “for high military and political officials; it does not have to imply emasculation” (TDNT, 2:766). Therefore, we are probably justified in taking “eunuch” to be a governmental title in an Oriental kingdom and in emphasizing two facts when considering the Ethiopian’s relation to Judaism: (1) he had been on a religious pilgrimage to Jerusalem and (2) he was returning with a copy of the prophecy of Isaiah in his possession, which would have been difficult for a non-Jew to get. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 363)
The ancient kingdom of Ethiopia lay between Aswan and Khartoum and corresponds to modern Nubia (not Abyssinia). It was ruled by a queen mother who had the dynastic title Candace and ruled on behalf of her son the king, since the king was regarded as the child of the sun and therefore too holy to become involved in the secular functions of the state (cf. Bion of Soli Aethiopica 1; Strabo Geography 17.1.54; Pliny the Elder Natural History 6.186; Dio Cassius History of Rome 54.5.4; Eusebius Ecclesiastical History 2.1.13). (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 363)
35 At a time when only what Christians call the OT was Scripture, what better book was there to use in proclaiming the nature of divine redemption than Isaiah, and what better passage could be found than Isaiah 52:13-53:12? Thus Philip began with the very passage the Ethiopian was reading and proclaimed to him “the good news about Jesus,” explaining from Isaiah 53:7-8 and its context a suffering messianology. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 365)
In his volumes, therefore, 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 upon the former (cf. also 1 Peter 2:22-25 on 53:4-6, 9, 12). (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 365)
27–28 Along the desert road to Gaza Philip came on a traveling chariot or covered wagon making its way southward; in it was seated the treasurer of the kingdom of Ethiopia (Nubia), who had made a pilgrimage to Jerusalem and was now returning home. The kingdom of Ethiopia lay on the Nile, south of the first cataract (at Aswan); its two chief cities were Meroe and Napata. The king of Ethiopia was venerated as the child of the sun and regarded as too sacred a personage to discharge the secular functions of royalty; these were performed on his behalf by the queen-mother, who bore the dynastic title Kandakē.61 (F.F. Bruce, The New International Commentary on the New Testament: Acts, 197)
36–38 Philip’s persuasive exposition of the Servant’s passion found its way home to the Ethiopian’s heart. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 199)
Angels have never personally experienced God’s grace; therefore, they can never bear witness of what it means to be saved. (Warren Wiersbe, The Wiersbe Bible Commentary, 349)
- L. Moody once asked a man about his soul, and the man replied, “It’s none of your business!” “Oh, yes, it is my business!” Moody said, and the man immediately exclaimed, “Then you must be D. L. Moody!” It is every Christian’s business to share the gospel with others, and to do it without fear or apology. (Warren Wiersbe, The Wiersbe Bible Commentary, 349)
This court official did not come from what we know today as Ethiopia; his home was in ancient Nubia, located south of Egypt. Since he was a eunuch, he could not become a full Jewish proselyte (Deut. 23:1), but he was permitted to become a “God fearer” or “a proselyte of the gate.” He was concerned enough about his spiritual life to travel over two hundred miles to Jerusalem to worship God, but his heart was still not satisfied. (Warren Wiersbe, The Wiersbe Bible Commentary, 349)
Isaiah 53 was the passage he was reading, the prophecy of God’s Suffering Servant. Isaiah 53 describes our Lord Jesus Christ in His birth (Isa. 53:1–2), life and ministry (Isa. 53:3), substitutionary death (Isa. 53:4–9), and victorious resurrection (Isa. 53:10–12). Isaiah 53:4 should be connected with 1 Peter 2:24; Isaiah 53:7 with Matthew 26:62–63; Isaiah 53:9 with Matthew 27:57–60; and Isaiah 53:12 with Luke 23:34, 37. (Warren Wiersbe, The Wiersbe Bible Commentary, 349)
The idea of substitutionary sacrifice is one that is found from the beginning of the Bible to the end. God killed animals so that He might clothe Adam and Eve (Gen. 3:21). He provided a ram to die in the place of Isaac (Gen. 22:13). At Passover, innocent lambs died for the people of Israel (Ex. 12), and the entire Jewish religious system was based on the shedding of blood (Lev. 17, especially v. 11). Jesus Christ is the fulfillment of both the Old Testament types and the prophecies (John 1:29; Rev. 5). (Warren Wiersbe, The Wiersbe Bible Commentary, 350)
Philip “arose and went”(v. 27). There were no arguments or discussion of the hour of the day. Guidance comes from habitual prayer, Bible study, surrender to be used, and openness. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 160)
The warm concern Philip had shown rewarded the deacon with an invitation to join the man in his chariot. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 162)
The third thing we discover about authentic evangelism is to start where people are in relationship to Christ and not where they should be. Philip takes the Ethiopian’s lead. He didn’t insist on first telling the man about what had just happened to him in Samaria or even about the Pentecost effluence, but met him at his level. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 162)
The first discovery we make in the passage is that the Holy Spirit tailors the communicator’s message to the particular needs of each person. (
The second thing we learn about sharing our faith is the way the Holy Spirit guides us through ordinary warmth and concern for people. (
The third thing we discover about authentic evangelism is to start where people are in relationship to Christ and not where they should be. (
The fourth key to communication is to allow the Holy Spirit to guide us in what to say and how to say it. ())))
The most we should do is ask the gentle question, “How do you respond to what I’ve been saying?” A precipitous demand for a response in one-to-one evangelism can either turn a person off or result in his responding to our pressure and not to Christ. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 163)
Candace is not so much a proper name as a title, the title which all the queens of Ethiopia bore. (William Barclay, The Acts of the Apostles, 68)
In those days the world was full of people who were weary of the many gods and the loose morals of the nations. They came to Judaism and there found the one God and the austere moral standards which gave life meaning. (William Barclay, The Acts of the Apostles, 68)
Yet, when God calls us to do something for Him, we can safely leave the details to Him. (Donald Grey Barnhouse, Acts, 75)
This Ethiopian was either a Jew or a proselyte [convert] to Judaism. He had been to Jerusalem to worship (v. 27) and yet, like the Jewish nation as a whole, he did not know the Messiah had come. He was mulling over one of the greatest of the messianic passages (Isa. 53) and yet he had to ask Phillip, “About whom is the prophet speaking? About himself or someone else?” It is interesting to observe that, today, almost two thousand years later, Jews as a whole are just as much in ignorance of this Isaiah 53 passage as was this Ethiopian. (Donald Grey Barnhouse, Acts, 75)
Then in verse 36 we read something unusual: “And as they went along the road they came to some water, and the eunuch said, ‘See, here is water! What is to prevent my being baptized?’ ” Incidentally, we have nothing indicated in the text that tells us that Philip had said anything at all to the man about being baptized. Perhaps he did. But the thought of identification with Christ in every aspect comes naturally—or, should I say, supernaturally—to the heart of the person in whom the Holy Spirit takes up His dwelling place. He knew, after having heard the message of the truth and having come to Christ in salvation, that he had to go on to some more definite identification with Christ, which is what baptism is all about. (Donald Grey Barnhouse, Acts, 76)
You will note, if you’re using the Revised Standard Version or one of the other modern—day versions, that verse 37 is omitted which, in the King James says, “Philip said, if thou believest with all thine heart, thou mayest [be baptized]. And he answered and said, I believe that Jesus Christ is the Son of God.” That verse is not found in the best early manuscripts, although it is found in some texts. It is generally assumed that some later scribe, making a copy of the book of the Acts, felt that Philip could hardly have baptized a convert without a definite confession of his faith. So the scribe made one up and inserted it at this point. But the authority of it is weak and thus it is omitted from many translations. (Donald Grey Barnhouse, Acts, 76)
Immediately after the baptismal act (v. 39), the Holy Spirit suddenly snatched Phillip away. It is Interesting that the same word is used here for “caught up” or “caught away” as is found in 1 Thessalonians 4:17 where the account of the rapture of the church is found: “we, who are left, shall be caught up. . . .” In fact, the Latin Vulgate of St. Jerome even uses the word rapuit here in Acts 8:39, from which we get the English word “rapture.” Philip was “raptured”—snatched away— from the spot and the Ethiopian never saw him again. The Holy Spirit had work for Philip elsewhere (v. 40). But the eunuch went on his way rejoicing. (Donald Grey Barnhouse, Acts, 77)
The Queen of Sheba had been greatly impressed by King Solomon, and Solomon had certainly shared the Scriptures of the Jews with her. Who is to say what may have happened? Over those hundreds of years, who knows what remnant of the true religion may have survived in far-off Ethiopia? We do not have that kind of a history of Ethiopia. But here, in the time of the early church, there was an Ethiopian who for some reason had gotten the idea that in Jerusalem, hundreds of miles away, there was a religion that he should investigate if he was serious about finding God. Perhaps it was something he heard, some tradition that had been passed down to him. (James Montgomery Boice, Acts, 142)
