Exegetical Paper - Acts 8:26-40

Exegetical Paper

(Acts 8:26-40)
 
 
 


A Paper by

 Leland C. Buerman
 
 
 
Presented to 
 
Dr. Michael A. Worrell

In partial fulfillment of the requirements of

Biblical Interpretation







Nazarene Bible College

Colorado Springs, CO

May 23, 2014
Table of Contents
Introduction ...........................................................................................................1
Orientation and Context.............................................................................1
Significance of the Text ................................................................1
Historical and Social Setting .........................................................1
Literary Context .............................................................................2
Presentation of the Text .............................................................................3
Scripture Passage ...........................................................................3
Text Critical Notes .........................................................................4
Outline of the Passage ....................................................................4
An Angel of the Lord Called Phillip.......................................................................5
Phillip Came Across the Eunuch.............................................................................6
The Baptism and the Holy Spirit.............................................................................9
Conclusion .............................................................................................................10
Summation .................................................................................................10
Application..................................................................................................11
Works Cited ............................................................................................................12

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Introduction
Orientation and Context
Significance of Text
The theme of Acts 8 is centered on the actions of early Christians as they carried out the mission of God. This is significant because they did so by spreading the Gospel wherever they travelled while continuing to walk in faith; even in the shadow of persecution (Acts 8:1-3). In Acts 8:26-40, Phillip participates in the mission of God by sharing "the good news about Jesus Christ" with the Ethiopian Eunuch (Acts 8:35) under the divine direction of God. In this passage, God ministers to an Ethiopian Eunuch by orchestrating a miraculous encounter with Phillip, the willing and faithful follower of Jesus Christ. This is significant because Phillip blindly followed the divine directive of God without qualm or query.
Although we do not know Philip's exact location "when he received his divine directive" (Longman 844) from the "angel of the Lord" (Acts 8:26), the specifics are not the focus of this passage, but rather the divine directive of God (Longman 844). Notably, the passage itself is centered on the workings of the Holy Spirit and the spread of the Gospel to Ethiopia; a place that the ancients regarded as 'the end of the earth.' This is significant because, "the Gospel not only reaches the end of the earth but also includes those located on the margins of, or excluded from the full rights in, Judaism, that is, the God fearers (Johnson 1992: 158; Witherington 1998: 296; Isa. 11:11, 56:3-5; Ps. 67:32 [68:31 Eng.] refers to Ethiopians turning to God)" (Bock 339).

Historical and Social Setting
Traditionally Luke is identified as the author of Acts; in fact, Acts is the second half of a two-volume work that is usually referred to as Luke-Acts. Although "Luke's first volume became associated with the Gospels of Mathew, Mark, and John," both Luke and Acts were originally written and circulated together (Longman 665). The book of Acts "highlights God's plan of salvation and how God established the new era that resulted from Jesus' ministry, death, and resurrection," and Acts 8:26-40 illustrates how the Divine word of God will spread throughout the Gentile nation in spite of worldly attempts to distinguish the flame of the Spirit through the persecution of the Christian church. Therefore, Acts is likely written for a Christian audience; so that they may understand the power of "the living God" and the triumph of truth (2Corintians 6:16) in times of despair (Acts 7:54-60, 8:1-4).
The precise date of Acts is debatable. In fact, there are three different viewpoints on its composition: (1) AD 115 to 130, (2) AD 80 to 95, and (3) prior to AD 70 (Longman 698). With the three different views on the date of Acts authorship, we cannot know precisely when it was written. However, several features within the text indicate "a date earlier that AD 70 for its composition (Longman 699).

Literary Context
Acts is identified as the Acts of the Apostles, but the Acts of the Early Church would be a more fitting description, as "the title highlights the role of witnesses in the book, but the apostolic band is not the center of Acts," but rather the activity of God (Bock 1-2). The genre of the text is narrative, as it records the encounter between Phillip and the Ethiopian Eunuch, under the divine direction of God (Acts 8:26-40). The ministry of Phillip began at Acts 8:4 when the early Christians scattered from the church in Jerusalem due to Saul's efforts in revenging the church (Acts 8:1-3). The endpoint of the text is Acts 8:40, when Phillip suddenly found himself in Azotus shortly after baptizing the Ethiopian Eunuch. The Persecution of the church began after the witnesses continued to proclaim the Gospel of Jesus Christ; even in spite of opposition (Acts 5:40, 6:1-2).
Presentation of the Text
Scripture Passage
Acts 8:26-40 "26 Then an angel of the Lord said to Philip, "Get up and go toward the south[g] to the road that goes down from Jerusalem to Gaza." (This is a wilderness road.) 27 So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship 28 and was returning home; seated in his chariot, he was reading the prophet Isaiah. 29 Then the Spirit said to Philip, "Go over to this chariot and join it."30 So Philip ran up to it and heard him reading the prophet Isaiah. He asked, "Do you understand what you are reading?" 31 He replied, "How can I, unless someone guides me?" And he invited Philip to get in and sit beside him. 32 Now the passage of the scripture that he was reading was this:
"Like a sheep he was led to the slaughter,
and like a lamb silent before its shearer,
so he does not open his mouth.
33 In his humiliation justice was denied him.
Who can describe his generation?
For his life is taken away from the earth."
34 The eunuch asked Philip, "About whom, may I ask you, does the prophet say this, about himself or about someone else?" 35 Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. 36 As they were going along the road, they came to some water; and the eunuch said, "Look, here is water! What is to prevent me from being baptized?"[h] 38 He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip[i] baptized him. 39 When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing. 40 But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea." (NRSV)
Text Critical Notes
There is some argument over the meaning of the word Eunuch in Acts 8:27. This conflict presents a secondary argument in verse 28, over the meaning of the word chariot. Both conflicts are essentially interrelated with the identity of the Eunuch (Bock 341-342, Longman 845). Acts 8:37: "Phillip said, 'If you believe with your whole heart, you may.' He answered and said, 'I believe that Jesus Christ is the Son of God.'" (Longman 848-849) appears to be a later addition to the text, as it is not found in any of the original manuscripts.
Outline of Passage
An angel of the Lord called Philip (v. 26-27)
Philip came across the Eunuch (v. 27, 29-31)
The Holy Spirit instructed Phillip to speak to him
Philip answered the direction of the Spirit and was invited into the Eunuch's chariot
Philip was granted the opportunity to spread the Gospel of Jesus Christ

III. The Baptism and the Holy Spirit
Verse 37
Phillip is swept away

AN ANGEL OF THE LORD CALLED PHILLIP
The passage begins with divine instruction from an angel of the Lord. Darrell Bock explains that "The angel of the Lord is prominent in Acts (5:19; 10:3, 7, 22; 12:7-15, 23; 27:23; angel in 7:30, 35, 38, 53; also in Luke: 1:11, 13, 26, 28: 2:9-10, 13; Johnson 1992: 154);" it is this prominence that highlights the divine directive behind the expansion of God's kingdom (Bock 340). However, the interpreted significance of Luke's reference to an angel of the Lord (Acts 8:26) varies. This is because although Luke refers to an angel of the Lord giving instruction to Phillip in verse 26, it is the Spirit that instructs Phillip in verse 29, and the Spirit that snatched Phillip away in verse 39 as well. Darrell Bock explains this simply as "angels working in concert with the Spirit" (Bock 340), whereas Tremper Longman refers to Luke's use of an angel of the Lord simply as a literary emphasis that was used to stress the presence and activity of God. Longman supports his viewpoint by inferring that Luke simply sustained his emphasis by using 'the Spirit' and 'the Spirit of the Lord' in vv.29 and 39" (Longman 844). Nevertheless, in a critical analysis of "Angels and the Spirit in Luke-Acts" William P. Atkinson concludes:
A remarkable similarity of function between angels and the Spirit in Luke-Acts has been surveyed. Both are involved in enabling, guiding, strengthening and reassuring the mission of the earliest church. In both cases, this involves doing God's works and speaking God's words, thereby acting as God's agents. The similarity is so close at times that certain passages, heard alone, might suggest confusion of identity, or at least status, between the Spirit and angels. However, when the differences are surveyed, indications emerge of the distinction in status and identity that Luke maintains between the two. (Atkinson 88)
In light of this perspective, I must concur with Bock's position, "Luke often has angels working in concert with the Spirit" (Bock 340). They are not one in the same, or merely a literary emphasis on Gods activity; but rather two separate and divine forces, that came together under God's directive, to aide in the expansion of His kingdom.
PHILLIP CAME ACROSS THE EUNUCH
Phillip answered the directive of the Lord without qualm or query as he embarked on his journey "from Jerusalem to Gaza" (Acts 8:27). While walking along the Wilderness Road Phillip, Phillip came across the Ethiopian Eunuch. The Eunuch had been seated in his chariot and reading the prophet Isaiah when the Spirit instructed Phillip to "Go over to his chariot and join it" (Acts 8:27-29). Although the overall significance of this encounter is not in question, some specifics are open to debate. These specifics would include: who is the eunuch, what kind of chariot is he seated in, and what cultural significance would Phillip's approach entail?
There is some argument over the specific meaning of Eunuch in Acts 8:27. In fact, although a eunuch would commonly be recognized as an emasculated male within our present society, some scholars do not believe that this is the case in regards to Phillip's encounter with the Ethiopian Eunuch. Tremper Longman writes, "The word 'eunuch' (eunouchos, GK 2336) frequently appears in the LXX and Greek vernacular writings 'for high military and political officials; it does not have to imply emasculation' (TDNT 2.766)" (Longman 845). This is significant because if the Ethiopian was emasculated, "His condition would not allow him full participation in Jewish worship" (Bock 341). However, Darrell Bock notes:
Eunuchs were castrated men who often served as keepers of harem. . . . They often served as treasurers (Polhill 1992: 223). His condition would not allow him full participation in Jewish worship (Deut. 23:1; also 1QSa 2.5-6). In the eschaton, eunuchs will be restored to full worship (Isa. 56:3b-5). He is an important person, a powerful man (δυνάοτης, dynastēs, minister) from a far away place who hears the gospel. (Bock 341)
Although Bock also presents the views of other scholars who are in agreement with Longman, Bock points out that if he were merely an Ethiopian official, "there would be no need to call him a eunuch as verse 27 does" (Bock 341).
With this information alone, a determination of the Eunuchs identity remains open to debate. Furthermore, William Willimon writes, "He need not be a castrated male who was excluded from the temple (Deut. 23:1). Rather we are reading a story about an important man . . . who has much power and authority as the queen's minister—except the power to understand the word of God (Willimon 71). Even so, Ralph Earl writes, "The Mosaic law barred a eunuch from being a member of the congregation of the Lord (Deut. 23:1). But the prohibition seems to have been lifted as a later time (Isa 56:3-5)" (Earl 358). Nevertheless, although the interpretations of several scholars remain in conflict over the identity of the Eunuch in verse 27, I must concur with Bock once more. This is simply because the Eunuch had been reading from the prophet Isaiah (Acts 8:28).
Both Ralph Earl and Darrell Bock pointed out that the prohibition barring a eunuch from participating fully in Jewish worship (Deut. 23:1), would have been lifted in Isaiah 56:3-5 (Bock 341, Earl 358). Judging by the circumstance, I believe that the Ethiopian Eunuch was reading the book of Isaiah for a reason. We must not forget that this miraculous encounter is taking place under the divine directive of God. It only makes good sense that an emasculated eunuch—who had just come to Jerusalem for worship (Acts 8:27)—would be studying the very book of the Bible that prophesized his freedom to worship. Darrell Bock writes, "For Luke, this story likely is an indication that the hope of worship expressed in Isa. 56 is beginning to take place, but there is no such explicit note" (Bock 342). Nevertheless, one would have a difficult time trying to explain such an explanation as mere coincidence, especially since it would be a biblical coincidence occurring within the narrative of a divine encounter. As said above, "there would be no need to call him a eunuch" if it were not significant to the message within the text (Bock 342).
The identity of the chariot is essentially interrelated with the identity of the Ethiopian Eunuch. This debate is of some significance as it relates to the cultural significance of Philip's approach. Were the eunuch an emasculated man, one could infer that the chariot might have been "little more than a flatbed on wheels" since the chariot's sole purpose would have been for travelling (Bock 342). However, if the eunuch were a military official, the chariot he rode in would have likely been a war chariot. If this were the case, Philip would have been taking a risk by "approaching a person of higher social rank that himself" (Bence 96), which brings forward a far greater significance to Phillips willingness to follow divine-instruction without qualm or query. Even so, it would have been a significant step in faith for Phillip to run to catch up with the chariot either way (Earle 358). In either scenario, Phillip's willingness to follow instruction opened a door of opportunity for the Gospel to spread even further throughout the kingdom of God. The Ethiopian Eunuch invited Phillip inside his chariot and asked Phillip to help him understand the word of God (Acts 8:31). It was in this moment that Phillip began to minister freely proclaim the good news about Jesus Christ (Acts 8:35).

THE BAPTISM AND THE HOLY SPIRIT
In their travels along the Wilderness Road, they upon some water (Acts 8:36), and it is here that the Eunuch asks Phillip about being baptized. What we read next however, is dependent upon the biblical translation that we read. For instance, if you read Acts 8:26-40 in the King James Version of the Bible, you will read, "Phillip said, 'If you believe with your whole heart, you may.' He answered and said, 'I believe that Jesus Christ is the Son of God'" in Acts 8:37 (Longman 848-849). However, verse 37 is not included in the New Revised Standard version above. This is because verse 37 "appears to have been added because there is no mention of a confession of faith by the eunuch (Bock 348). Furthermore, verse 37 "is not in the oldest and best Greek manuscripts" that we possess today (Earle 360). The understood reasoning behind this is that "Erasmus included it in his critical editions because he judged that it had been 'omitted by the carelessness of the scribes,' and so it became embedded in the TR and the resultant KJV (Longman 848).
Whether Acts 8:37 ever existed or not is of little importance, for in Acts 8:38, Phillip ultimately baptized the Ethiopian Eunuch regardless. It was in this moment that "the Spirit of the Lord snatched Phillip away" (Acts 8:39). Darrell Bock notes that, "his instant removal makes clear that God is at work" (Bock 346). This is likely why the eunuch went away rejoicing and as Philip Bence notes that "at least two ancient Christian writers describe how this man returned home as an evangelist to his people;" and although we have no evidence, "their conclusion fits with what Luke tells us" (Bence 97). We may not know what happened to the eunuch after his baptism, but we do know that Phillip continued to "proclaim the good news" wherever he went (Acts 8:40).
CONCLUSION
SUMMATION
Divine instruction in Acts 8:26, sets the tone for Philip's encounter with the Ethiopian Eunuch in verse 27. In fact, Philip's encounter with an angel of the Lord in verse 26 highlights the divine presence throughout the text (Bock 340). Yet even though the source of divine instruction and action does change from an angel of the Lord in verse 26, to the Spirit in verse 29, and then to the Spirit of the Lord in verse 39; the divine directive behind the expansion of God's kingdom remains a central theme throughout the text. It is this directive that instructs Philip to take the Wilderness Road in verse 26; a trip that lead to Philip's encounter with the Ethiopian Eunuch in verse 27. It is this encounter that lead to Philip's secondary directive to "Go over to his chariot and join it" in verse 29. Which in turn lead to the expansion of God's kingdom through the proclamation of "the good news about Jesus" in verse 36, and Eunuch's baptism in verse 38. Yet right after Philip baptized the Eunuch, the Spirit of the Lord came and swept him away (verse 39); it is this action untimely confirms that it was not Philip's good intentions behind the Eunuch's baptism, but rather the divine orchestration of the Lord.
Philip answered the divine directive of the Lord throughout the text. He did not hesitate to follow, or question the directives given, but rather walked in faith to the call of the Lord. Through his faithful obedience, Philip became the hands and feet of the Lord, and proclaimed the good news about Jesus Christ throughout a Gentile nation. In fact, Philips encounter with the Ethiopian Eunuch illustrates that there are no limitations to what God can do, and that Christianity is not exclusive.
APPLICATION
Overall Acts 8:26-40 illustrates that there is simply nothing that can be done to stop the spread of Christianity. Although the church still faces challenges today, if we listen to the divine directive of our Lord, the Gospel will continue to spread throughout the world. Philip answered God's directive by following in faith. He did not question, he did not withhold, he just trusted in the Lord and walked in faith. The Gospel reaches others through the actions of every day Christians. We must listen and follow the directive of the Lord, for we will become the hands and feet of God while He orchestrates the spread of His message within the Kingdom. There is simply no limitation to what our God can do, or the extent of His reach.





Works Cited
Bence, Phillip A. "Acts: A Bible Commentary in the Wesleyan Tradition." Indianapolis, Indiana: Wesleyan Publishing House, 1998. Print.
Bock, Darrell L. "Acts: Baker Exegetical Commentary on the New Testament." Grand Rapids, Michigan: Baker Publishing Group, 2007. Print.
Coogan, Michael D. "The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version." 4th ed. College Edition. New York: Oxford University Press, 2010. Print.
Earle, Ralph. "Acts: Beacon Bible Commentary: John-Acts." Kansas City: Beacon Hill Press, 1965. Print.
Longman III, Tremper, and Daivd E. Gardland, eds. "The Expositor's Bible Commentary 10: Luke - Acts." Revised ed. Grand Rapids, Michigan: Zondervan, 2007. Print.
Willimon, William H. "Interpretation, A Bible Commentary for Teaching and Preaching: Acts." Louisville, Kentucky: John Knox Press, 1988. Print.




Buerman 1