Acts 8:26–35

Bible Studies for Life
Samford University and Brookwood Baptist Church, Mountain Brook

Seize the Day: A Call to Missions

Acts 8:26–35

Be willing to go where God sends you. (26–27a)

Once Philip’s ministry in Samaria was well established, he was sent by the Holy Spirit to make contact with the treasurer of the kingdom of Ethiopia. The location where Philip witnessed to this man was the road south of Jerusalem that led to Gaza. The town of Gaza, built in 57 B.C., was by the sea and was the last watering place before the desert on the route to Egypt.

The encounter between the Ethiopian God-seeker and Philip, which includes an angelic visitation and chariot riding, are an interesting echo of the Old Testament accounts of Elijah’s ministry (see 1 Kings 17–2 Kings 3). Many commentators also note the parallels of this story and Luke’s recounting of Jesus’ exchange with Cleopas and his friend on the road to Emmaus (see Luke 24).

Be open to cross cultural boundaries. (27b)

The Ethiopia referred to here likely was the ancient kingdom of Meroe, which lay south of Aswan along the Nile. It is not to be confused with modern-day Ethiopia, which is in the hill country to the east of the upper Nile. Meroe was a flourishing culture from the eighth century B.C. to the fourth century A.D. The Old Testament refers to it as the Kingdom of Cush, and dark-skinned Africans inhabited it. This remote, advanced culture was an object of fascination for the Greeks and Romans. For the Greek and Roman empires, Meroe represented the extreme edge of the civilized world. The king of Meroe was deified as child of the sun-god and was regarded as too holy to deal with secular functions. His was a more ceremonial role. The powerful queen mother, who had the title of “the Candace,” supervised actual administration of the kingdom.  

The Ethiopian whom Philip encountered was the minister of finance. Whether he was an actual eunuch is uncertain. Eunuchs were found to be particularly trustworthy and loyal to their rulers. So common was the practice of placing them over the treasury that in time the term “eunuch” became a synonym for “treasurer.” Thus one bearing the title of “eunuch” was not necessarily one who had been castrated.  

Be ready to share Jesus. (28–35) 

Why was the Ethiopian reading from the prophet Isaiah? Perhaps he was dwelling on this book because of its hopeful references about Ethiopia’s participation in the blessings of God (see Isa. 18:1; 45:14–15). Philip gets to his evangelistic witness right away: “Do you understand what you are reading?” Such a question asked by a stranger of a literate man could be perceived as condescending and offensive. Nevertheless, Philip risks such offense for the sake of sharing the gospel.

The Ethiopian wanted to know the identity of the prophet of whom Isaiah speaks. Jews of that day debated about whether Isaiah was addressing his own suffering, the nation of Israel’s suffering or the suffering of the hoped-for Messiah. There is no doubt that as Philip opened the Scriptures to this God-seeker, Philip pointed him to Jesus as the Messiah of whom Isaiah prophesied. Most striking is that of all Old Testament passages, the Ethiopian was reading from the servant songs of Isaiah. Few verses of the Old Covenant point so clearly to the suffering death of Christ. What a perfect evangelistic opportunity for Philip. This was not mere coincidence, but clear leading of the Spirit. May we be so prepared for the Spirit’s leading as witnesses for Christ.