Scripture, Sacrament, and Sovereign Purpose
Acts 8:34–40 (NASB95)
34The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?” 35Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.36As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?” 37And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.” 38And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. 39When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing. 40But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.
The Ethiopian eunuch’s question, “Who is the prophet talking about?” reflects a heart prepared by divine intervention. Isaiah’s Suffering Servant (53:7–8) serves as the bridge for Philip to “preach Jesus,” reversing centuries of exclusion that eunuchs faced under Old Covenant law. By grounding his evangelism in Scripture, Philip exemplifies Jesus’ method (Luke 24:27), affirming that Christ’s life, death, and resurrection fulfill prophetic promises. This moment breaks down ethnic and ritual barriers, fulfilling Isaiah’s vision (56:3–5) of inclusion for marginalized seekers. The eunuch’s humility (“How can I understand unless someone guides me?”) highlights the church’s role as teachers of God’s Word—a call for pastoral sensitivity and theological depth.
When the eunuch requests baptism, Philip does not hesitate, despite Jewish prohibitions against eunuchs. Here, baptism replaces circumcision as the initiation rite into God’s covenant community, foreshadowing the Jerusalem Council’s position on Gentile inclusion (Acts 15:19–29). Their shared descent into the water signifies equality before Christ—a radical act in a culture divided by status and ethnicity. Although the addition of Acts 8:37 (“If you believe…”) is a later interpolation, the core narrative emphasizes immediate obedience to the Gospel: salvation is granted by faith, not earned through ritual purity.
The Spirit’s sudden translocation of Philip highlights God’s sovereignty over evangelism—His plans go beyond human logistics. Luke draws a parallel between this miraculous departure and Elijah’s, linking Philip’s ministry with prophetic authority. The eunuch’s “great joy” reflects the rejoicing of the Samaritans, signifying the Spirit’s transformative work. Philip continues to evangelize along the coast, serving as a precursor to Peter’s Gentile mission (Acts 10) and Paul’s later journeys. His settlement in Caesarea strategically positions him in a hub for cross-cultural ministry.
Like Philip, equip believers to “explain Scripture” with clarity. Train disciples to connect Old Testament themes to Christ, addressing seekers’ questions with humility and authority. This is part of what it means to make disciples. Philip’s obedience to the Spirit—even mid-journey—exemplifies gospel readiness. Cultivate sensitivity to unexpected opportunities, trusting God to orchestrate encounters. Philip’s encounter reminds us: God still divinely appoints seekers and equips His church to guide them. May we, like Philip, steward Scripture with fidelity, baptize with boldness, and rejoice as the Spirit writes new chapters in His global story.
Blessings,
Ryan Goodnight