Acts Chapter 8
Philip and the Samaritans
A. Saul Persecutes the Church
(Acts 8:1) – “Now Saul was consenting to his death. At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles.”
The record begins by noting that “Saul was consenting to his death.” Saul of Tarsus, later known as the Apostle Paul, stood in agreement with the execution of Stephen. This was not passive observation but active approval. In Philippians 3:6 Paul explained his life before Christ, saying, “concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” His religious fervor was so intense that he believed destroying the followers of Jesus was serving God. The word “consenting” in Acts 8:1 translates the Greek suneudokeo, which carries the sense of hearty approval and even delight. Saul did not merely tolerate the violence, he found satisfaction in it. Unlike reluctant persecutors who follow orders, Saul took pleasure in the destruction of Christians.
Later, Paul would deeply regret these actions. In 1 Corinthians 15:9 he confessed, “For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” This admission shows the weight of guilt he carried for years. His own testimony in Acts 26:11 describes how far he went: “And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.” These words reveal that Saul not only punished Christians but pressured them to renounce Christ. He likely endured many sleepless nights haunted by the faces and voices of those whom he had forced to deny the Lord.
The passage continues, “At that time a great persecution arose against the church which was at Jerusalem.” Stephen’s martyrdom was not an isolated event but the spark that opened the floodgates of opposition. What had been limited to the apostles earlier now spread to the entire congregation. For the first time in church history, every believer was threatened with violence, imprisonment, and even death. The enemy sought to crush the movement at its beginning.
This persecution reminds us that God often allows hardship to advance His purposes. The apparent tragedy of Stephen’s death might seem meaningless from a human perspective. His ministry was brief, cut short before it could flourish. No great revival immediately followed his preaching, and instead persecution intensified. Yet, just as the blood of the five missionaries murdered on the Curaray River in Ecuador in 1956 became the seed of revival among the Waodani tribe and inspired generations through testimonies such as Elisabeth Elliot, so Stephen’s death was not wasted. His blood became seed for the church, fueling its expansion.
Luke then records, “And they were all scattered throughout the regions of Judea and Samaria, except the apostles.” The believers were forced to leave the safety of Jerusalem, compelled to move outward into new regions. Here the sovereignty of God shines. What the enemy meant for destruction, God used for multiplication. The Greek word translated “scattered” (diaspeirō) has the sense not of scattering to destroy, like ashes in the wind, but scattering to sow, like seeds in the ground. Thus, persecution became the means of planting the gospel in fresh soil.
This scattering fulfilled what Jesus had already commanded in Acts 1:8: “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” Up to this point the church had remained in Jerusalem, hesitant to leave their place of comfort and familiarity. It took the disruption of persecution to push them into obedience. God can and will use even painful circumstances to move His people into His will. Often believers are reluctant to leave comfort, but trials serve as the shaking that sends us out as witnesses.
In summary, Acts 8:1 shows us the beginning of Saul’s dark crusade against the church, the eruption of widespread persecution, and the scattering of believers that ultimately advanced the mission of Christ. What began as tragedy became triumph, because the church carried the message of the risen Lord into new territories, planting seeds that would bear fruit for generations.
The Burial of Stephen
(Acts 8:2) – “And devout men carried Stephen to his burial, and made great lamentation over him.”
Luke records that “devout men carried Stephen to his burial.” These men were likely God-fearing Jews, possibly Hellenists like Stephen himself, who were horrified at the injustice of his murder. Their actions remind us that not all Jews in that day were hostile toward the gospel. While the Sanhedrin and religious elite had rejected Christ and authorized Stephen’s stoning, there remained those who were sensitive to God’s truth and grieved over the miscarriage of justice. The burial of Stephen is significant, for it shows that his testimony was not entirely forgotten, even among his countrymen.
Luke also notes that they “made great lamentation over him.” According to Jewish law, public mourning was not permitted for those who had been executed, for the law considered them cursed. Yet, these men openly lamented Stephen, in effect testifying that his death was unjust. Their public grief was a bold act of protest, and perhaps even repentance, over what had been done. This demonstrates that the Spirit of God was already at work, pricking consciences and planting seeds of conviction in the hearts of those who had witnessed Stephen’s martyrdom. What the enemies of Christ intended to silence instead became a testimony that echoed in lamentation across Jerusalem.
Saul Continues His Persecution
(Acts 8:3–4) – “As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison. Therefore those who were scattered went everywhere preaching the word.”
Luke now contrasts the grief of devout men with the fury of Saul. The text declares, “As for Saul, he made havoc of the church.” The Greek word used here pictures the ravaging of a city by a conquering army or the tearing of flesh by a wild beast. It conveys relentless, violent destruction. Saul was not content to persecute casually or passively; he pursued Christians with ferocity. Luke adds that he went into homes, dragging out both men and women, committing them to prison. His cruelty was indiscriminate, sparing neither gender nor circumstance. Later Paul himself confessed this ruthless zeal, saying in Acts 22:4, “I persecuted this Way to the death, binding and delivering into prisons both men and women.” Again in Acts 26:10 he testified, “This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them.” Saul’s relentless pursuit of Christians was unmatched, marking him as the chief persecutor of the early church.
Yet, in the sovereign wisdom of God, what Saul and others meant for destruction, the Lord used for expansion. Luke tells us, “Therefore those who were scattered went everywhere preaching the word.” The very scattering caused by persecution became the means by which the gospel spread beyond Jerusalem. The believers who fled were not apostles or trained preachers; they were ordinary men and women who shared Christ wherever they went. The Greek expression for “preaching” here means “to announce good news.” These were not formal sermons but personal testimonies, conversations, and witness to the power of Jesus Christ.
This truth is convicting for the church today. Evangelism is not limited to ordained ministers or missionaries; it is the calling of every believer. Just as the scattered Christians in Acts shared the gospel naturally as they went about their lives, so too are we called to speak of Christ in our workplaces, neighborhoods, and families. Charles Spurgeon wisely observed, “In every church where there is really the power of the Spirit of God, the Lord will cause it to be spread abroad, more or less. He never means that a church should be like a nut shut up in a shell; nor like ointment enclosed in a box. The precious perfume of the gospel must be poured forth to sweeten the air.” The persecution of the early church pressed believers into obedience, turning them into “accidental missionaries” whose witness carried the message of Christ farther than they could have imagined.
Philip Preaches to the Samaritans
(Acts 8:5–8) – “Then Philip went down to the city of Samaria and preached Christ to them. And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. And there was great joy in that city.”
Luke records that “Philip went down to the city of Samaria and preached Christ to them.” Philip, like Stephen, had been chosen earlier as one of the seven men appointed to serve the church in practical matters (Acts 6:5). Though his ministry began with serving tables and addressing disputes, persecution had now pressed him into the forefront of gospel proclamation. Forced to flee Jerusalem due to the hostility stirred up after Stephen’s death, Philip traveled north into Samaria, a region despised by the Jews. What appeared to be a setback in Jerusalem became the occasion for expansion in Samaria, showing how God uses trials to propel His people into mission.
The text emphasizes that Philip “preached Christ to them.” His message was not centered on philosophy, social reform, or even miraculous power in itself, but on the person and work of Jesus Christ. This is significant, for by this time the Jews had again hardened their hearts against the gospel. God now extended the message outward, beginning with the Samaritans, who were considered spiritual outsiders by Israel. This was the first step in fulfilling Christ’s commission in Acts 1:8, moving from Jerusalem to Judea, then Samaria, and ultimately to the ends of the earth.
Luke identifies the region: “the city of Samaria.” Historically, Samaria had been conquered by the Assyrians nearly 750 years earlier (2 Kings 17). The Assyrians deported much of the Jewish population and replaced them with foreigners from pagan nations. These settlers intermarried with the poorest Israelites who remained, resulting in the mixed population known as Samaritans. The Jews of Jesus’ day considered them half-breeds who had corrupted the worship of Yahweh with pagan practices. Prejudice ran deep. As one scholar noted, “There was deep-seated prejudice, amounting almost to hatred, standing between the Jews and the Samaritans.” This cultural hostility is reflected in Luke 9:54, when James and John asked Jesus if He would call down fire from heaven to destroy a Samaritan village that rejected Him.
Yet Jesus had already begun to bridge this divide during His earthly ministry. His conversation with the Samaritan woman at the well (John 4:1–26) revealed His willingness to break social and ethnic barriers to bring salvation. Likewise, His parable of the Good Samaritan (Luke 10:25–37) turned Jewish prejudice on its head, showing that a Samaritan, not a Levite or priest, exemplified true love of neighbor. These encounters laid groundwork in Samaria, sowing gospel seed that Philip would later harvest. Now, Philip came preaching Christ without prejudice, demonstrating that the gospel of grace transcends ethnic barriers and unites all who believe in Christ.
Luke continues: “And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did.” The people of Samaria listened attentively, not only because of Philip’s words, but because his message was confirmed by miraculous works. Luke explains, “For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed.” The miracles validated Philip’s message and demonstrated the power of the risen Christ over both spiritual and physical bondage. Demons were cast out with loud cries, showing their forced submission to the authority of Jesus’ name. The paralyzed and lame were healed, reflecting the compassion of Christ and recalling prophecies such as Isaiah 35:6: “Then the lame shall leap like a deer, and the tongue of the dumb sing; for waters shall burst forth in the wilderness, and streams in the desert.”
The result was transformative: “And there was great joy in that city.” This joy was not mere emotional excitement but the fruit of the gospel. It came from freedom from spiritual oppression, from physical healing, but most of all from the discovery of Christ Himself. The sorrow that persecution had brought to Jerusalem now gave way to joy in Samaria. Jesus had sown the seed during His earthly ministry, and now Philip reaped the harvest.
Charles Spurgeon captured this truth when he said, “Beloved friends, I delight to preach to you all the doctrines which I find in God’s Word; but I desire always to preach the person of Christ above the doctrine; the doctrine is but the chair in which Christ sits as a Prophet to instruct us.” Philip’s ministry exemplified this balance: the doctrine was sound, the miracles were powerful, but the focus remained on the Lord Jesus Christ.
Simon the Sorcerer Believes
(Acts 8:9–13) – “But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, to whom they all gave heed, from the least to the greatest, saying, ‘This man is the great power of God.’ And they heeded him because he had astonished them with his sorceries for a long time. But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.”
Luke introduces Simon, a man who had achieved notoriety in Samaria. He had “previously practiced sorcery in the city and astonished the people.” His influence was such that they ascribed divine power to him, declaring, “This man is the great power of God.” Simon thrived on this acclaim, presenting himself as someone great and preying on the ignorance of the people. The Greek term used for “sorcery” suggests practices tied to the occult, magical arts, and even the use of drugs or potions to manipulate the mind and body. Whatever real power Simon wielded, it was not from God but from Satan, who has always sought to deceive through counterfeit signs and wonders.
In the ancient world, “magi” referred both to astronomers and scientists, like those who came to visit the Christ child (Matthew 2:1), and to sorcerers who exploited superstition. Simon belonged to the latter class, aligning himself with the occult for influence and profit. As historian William Ramsay noted, the power of such magi was one of the greatest competing forces in the ancient world, and it was destined either to be overthrown by Christianity or to overthrow it.
The Samaritans were captivated because Simon had “astonished them with his sorceries for a long time.” They equated spiritual power with divine origin, failing to discern that power can also come from demonic sources. Satan’s strategy has always been to counterfeit the works of God, imitating miracles, wisdom, and spiritual authority to mislead the masses. Yet the deception of Simon could not withstand the truth of the gospel.
Luke records, “But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized.” The message of Christ pierced through the deception of sorcery. Philip proclaimed the kingdom of God, which is entered through faith in Jesus Christ, and the Samaritans responded with belief. Their faith was publicly affirmed through baptism, a clear sign of repentance and identification with Christ. There is no indication of deficiency in their faith, for Philip, led by the Spirit, baptized them without hesitation.
Remarkably, “Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.” At this stage, Luke presents Simon as a genuine believer. He confessed faith, was baptized, and attached himself to Philip’s ministry, marveling at the true power of God displayed in miracles. Though his later actions would reveal troubling motives, nothing in this passage suggests his faith was initially insincere. Like many new converts, his understanding of the gospel would soon be tested and refined.
The Samaritans Receive the Holy Spirit
(Acts 8:14–17) – “Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit.”
The apostles in Jerusalem heard of the Samaritan revival and sent Peter and John to investigate. This decision highlights the unity and authority of the apostles, as well as the divine purpose of ensuring continuity between the Jewish believers in Jerusalem and the new Samaritan believers. When Jesus gave the keys of the kingdom to Peter (Matthew 16:19), it was for this very purpose: to open the door of the gospel not only to Jews but also to Samaritans and eventually to Gentiles.
Luke notes, “For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus.” This makes clear that a unique delay occurred in the bestowal of the Holy Spirit. Normally, the Spirit indwells believers at the moment of faith (Romans 8:9; 1 Corinthians 12:13). Yet here God withheld the Spirit until the apostles arrived. This was not due to a defect in the Samaritans’ conversion but was a sovereign act of God to maintain unity in the early church. Without this apostolic confirmation, the Samaritans might have developed a rival movement apart from Jerusalem, deepening the centuries-old hostility between Jews and Samaritans. By delaying the Spirit until Peter and John’s arrival, God ensured visible and undeniable unity.
The apostles “laid hands on them, and they received the Holy Spirit.” This laying on of hands was not magical but symbolic, demonstrating fellowship, blessing, and the recognition of God’s work. It is consistent with other passages where spiritual gifts and empowering were imparted through prayer and the laying on of hands (Acts 9:17; 1 Timothy 4:14; 2 Timothy 1:6). Though the exact manifestation is not described, it is reasonable to infer that some outward evidence—perhaps tongues, prophecy, or other gifts (1 Corinthians 12:7–10)—accompanied the reception of the Spirit.
This passage has sparked much debate. Some argue that the Samaritans were not truly converted until Peter and John came. Others say they were genuinely saved under Philip, but this subsequent experience of receiving the Spirit demonstrates a pattern believers should follow. Still others conclude, most convincingly, that this was a unique, once-for-all event in salvation history. God sovereignly withheld the Spirit until the apostles arrived to publicly validate the Samaritan believers, ensuring the church remained one body under Christ.
Whatever view one takes, the central lesson is clear: the gift of the Holy Spirit is essential for Christian life and witness. Every believer receives the Spirit at conversion, yet we must also seek the Spirit’s ongoing filling and empowering (Ephesians 5:18). The Samaritan believers remind us that true faith is never independent or divisive but is joined to the larger body of Christ through the Spirit.
Simon’s Selfish Request
(Acts 8:18–19) – “And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.’”
Simon’s reaction to the outpouring of the Spirit reveals both his astonishment and his corruption. Luke records that “when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money.” He discerned that something powerful and visible accompanied the apostles’ ministry—likely the manifestation of gifts such as tongues, prophecy, or other outward signs of the Spirit’s presence (cf. 1 Corinthians 12:7–10). Rather than desiring the Spirit for transformation, Simon craved the ability to dispense spiritual power, believing it would restore his prestige.
He “offered them money,” demonstrating that he regarded the Spirit as a commodity, a force to be bought and sold, rather than the living Person of God who rules over His church. To Simon, the Spirit was not a sovereign Lord but a resource to be manipulated. This error birthed what later came to be called simony, the sin of buying or selling spiritual offices or privileges. Though we may not see people today trying to purchase the Spirit with currency, many still operate under the same spirit of simony, assuming that financial contributions or worldly influence can buy spiritual favor. In truth, Scripture is plain: “Ho! Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes, come, buy wine and milk without money and without price.” (Isaiah 55:1). The Spirit is God’s free gift, never for sale.
Simon’s request, “that anyone on whom I lay hands may receive the Holy Spirit,” further exposes his selfish ambition. He was not longing for deeper fellowship with God, but for the authority to distribute the Spirit at his will. Such control would elevate him above others, giving him spiritual dominance. As G. Campbell Morgan observed, “The sin was a desire to possess spiritual power for personal ends.” Simon did not seek the Spirit to glorify Christ or to edify the church but to exalt himself.
Peter’s Rebuke to Simon
(Acts 8:20–23) – “But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money! You have neither part nor portion in this matter, for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. For I see that you are poisoned by bitterness and bound by iniquity.’”
Peter’s response was swift and severe: “Your money perish with you, because you thought that the gift of God could be purchased with money!” The Greek expression is forceful, and some paraphrase it as, “To hell with you and your money.” Peter understood that such corruption was not a trivial misunderstanding but a wicked affront to the holiness of God. The gifts of God are not commodities but graces received by faith. While the grace of God affects what we do with our money, no one can use money to manipulate the gifts of God.
Peter continued, “You have neither part nor portion in this matter, for your heart is not right in the sight of God.” This statement raises the question: was Simon a true believer? On the one hand, Simon had professed faith (Acts 8:13), had been baptized, and had attached himself to Philip’s ministry. From outward observation, he looked like a Christian. Yet Peter’s words suggest that his heart was still captive to sin. It is possible to be intellectually convinced of Christ, to admire His ethics, and even to imitate His example, yet fall short of genuine conversion. As Morgan warned, “Men may come very near, they may be intellectually convinced of the supremacy of Jesus; they may even decide that they will adopt His ethical ideal; they may go so far as to determine that they will imitate the perfection of His example. But these things do not make men Christians.”
At the same time, it is worth noting that Peter himself once heard similar words from Jesus. When Peter resisted Christ’s washing of his feet, Jesus said, “If I do not wash you, you have no part with Me.” (John 13:8). This shows that Peter’s rebuke may not have been a final verdict of unbelief but a severe warning that Simon was out of step with God’s will. Whether Simon was a false convert or a believer dangerously entangled in sin, the solution remained the same: repentance.
Peter urged, “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you.” Simon’s problem was not merely external behavior but internal corruption. His heart was poisoned and enslaved. Peter diagnosed him: “For I see that you are poisoned by bitterness and bound by iniquity.” These words reveal a man whose pride and resentment had left him spiritually shackled. Yet Peter did not attempt to cast out a demon or perform a ritual; he called Simon to repentance and prayer, the same remedy required of all sinners.
Simon’s background explains his struggle. Before Philip arrived, Simon had been revered as a man of great spiritual power, even hailed as “the great power of God” (Acts 8:10). Such praise easily feeds pride, and pride is often the last fortress to fall when a person comes to Christ. Outwardly, Simon could profess faith and join the church, but inwardly, if pride remained unbroken, his submission to Christ was incomplete. His case serves as a solemn warning: outward motions, baptism, and even association with believers do not guarantee regeneration. True conversion requires a heart humbled before God, transformed by the Spirit, and submitted to the lordship of Christ.
Simon’s Reply and the Apostles’ Ministry in Samaria
(Acts 8:24–25) – “Then Simon answered and said, ‘Pray to the Lord for me, that none of the things which you have spoken may come upon me.’ So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.”
After Peter’s severe rebuke, Simon responded, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.” His words reveal that he was shaken by the warning of judgment, yet they also expose a deeper problem. Rather than humbling himself before God and personally repenting, Simon sought to rely on Peter’s prayers. He felt the sting of conviction but was unwilling to yield in brokenness before the Lord. This shows that conviction of the Holy Spirit is not the same as conversion. Simon knew he was guilty, but he would not humble his own heart.
Peter had clearly told him in Acts 8:22, “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you.” The responsibility for repentance lay squarely upon Simon. No apostle, preacher, or spiritual leader could do it for him. As James Montgomery Boice observed, Simon’s words were essentially “a cop out.” He tried to pass the burden to Peter instead of obeying God himself. This highlights a timeless truth: no one else can repent or believe for you. A preacher may pray for the sinner, but unless the sinner himself bows before Christ, there is no forgiveness. Each person must call on the Lord individually, for Romans 10:13 declares, “For ‘whoever calls on the name of the Lord shall be saved.’”
The Scripture does not tell us what became of Simon. His request for prayer shows conviction, but the lack of personal repentance leaves his fate uncertain. Some traditions claim that Simon later became a notorious false teacher and adversary of the church, often associated with the heresy of Gnosticism. Others allow for the possibility that he repented later. The silence of Scripture leaves the matter unresolved, perhaps intentionally, as a warning. Simon’s story demonstrates that proximity to the gospel, intellectual agreement, and even participation in outward signs like baptism do not guarantee salvation. Without a heart humbled in repentance, one remains bound by sin.
Luke then turns the focus back to Peter and John: “So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.” Their mission in Samaria was both fruitful and groundbreaking. They had confirmed the work of Philip, witnessed the Spirit poured out upon the Samaritans, and ensured the unity of the church across ethnic barriers. Before returning to Jerusalem, however, they did not pass by other Samaritan villages in silence. Instead, they preached the gospel along the way, extending Christ’s message into new communities. This detail shows how persecution and mission worked together. What began as forced scattering now blossomed into intentional outreach.
It is significant that Peter and John, who once wanted to call down fire on the Samaritans (Luke 9:54), now preached the gospel to them. This demonstrates the transforming power of grace. The very apostles who once despised the Samaritans were now evangelists to them. Christ changes hearts, replacing prejudice with compassion and hostility with brotherly love. The gospel does not only save individuals; it reconciles peoples long divided.
Philip Preaches to the Ethiopian
(Acts 8:26–28) – “Now an angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south along the road which goes down from Jerusalem to Gaza.’ This is desert. So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, was returning. And sitting in his chariot, he was reading Isaiah the prophet.”
Luke tells us that “an angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south along the road which goes down from Jerusalem to Gaza.’” At first glance, this instruction appears puzzling. Philip had just experienced great success in Samaria, preaching Christ to the multitudes, seeing conversions, baptisms, and miracles. From a human perspective, it would make no sense to leave such a fruitful ministry to go to a desert road. Yet Philip’s obedience demonstrates his submission to God’s plan. He arose without argument or delay, trusting that the Lord’s command was wise even when it seemed impractical.
James Montgomery Boice noted, “Philip was the front-line man. He seemed to be utterly indispensable. Yet it was at precisely this moment when God called him to leave the area.” This illustrates how God’s ways often defy human reasoning. We may assume the Spirit would keep His most effective servants in the busiest fields, but sometimes He calls them to remote places for a single soul. This reminds us that in God’s eyes, the salvation of one is as significant as the conversion of thousands. To man it might seem foolish, but to God it is perfect wisdom. As G. Campbell Morgan warned, “If Christ is hindered, it is because some Philip is not willing to go!”
Luke adds, “This is desert.” The Spirit specifically directed Philip to the more desolate of two roads leading to Gaza. To leave crowds for desert solitude seems contrary to all missionary strategy, but the Spirit does not work by human calculation. Here we see the Spirit leading in both directions—Philip was led away from multitudes, and at the same time, an Ethiopian seeker was being led toward the truth, though he did not yet know it. As A. T. Pierson observed, “We have seen him, from the day of Pentecost on, moving on multitudes; we now trace his motions in the individual, and see him in his individual dealing and leading — observing how he guides one believer and leads one inquirer.”
Philip encounters “a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship.” This Ethiopian was a man of influence and wealth. He served as the chief financial officer to Candace, the royal title given to queens of Ethiopia (similar to “Pharaoh” in Egypt). His position meant he wielded significant power, but despite his worldly success, he was still seeking God. His journey to Jerusalem reveals a spiritual hunger that worldly accomplishments could not satisfy.
Luke further notes that he “had come to Jerusalem to worship.” This shows he was either a proselyte to Judaism or at least a God-fearer drawn to Israel’s God. This is striking, for Ethiopia (in biblical terms much larger than modern Ethiopia, often encompassing parts of Nubia and Sudan) had ancient ties to Israel. It was the land from which the Queen of Sheba had come centuries earlier to see Solomon’s glory (1 Kings 10). She confessed faith in the God of Israel, and perhaps remnants of that witness had trickled down through the centuries. Now another Ethiopian official traveled to Jerusalem, continuing that noble search for truth. As R. Kent Hughes wrote, “He was a noble man on a noble search.”
Finally, Luke gives us the vivid image: “And sitting in his chariot, he was reading Isaiah the prophet.” This detail reveals much about the eunuch’s devotion. Scrolls were expensive, costing a fortune in his day, so the fact that he possessed a copy of Isaiah speaks to both his wealth and his intense desire for God’s Word. He was not content with rituals in Jerusalem alone; he was taking the Scriptures home with him, reading as he traveled. Here we see a man whom God had sovereignly prepared. Though he had not yet found the gospel, he had found the Word, and the Word would soon lead him to Christ.
The Ethiopian Invites Philip to Explain the Bible
(Acts 8:29–31) – “Then the Spirit said to Philip, ‘Go near and overtake this chariot.’ So Philip ran to him, and heard him reading the prophet Isaiah, and said, ‘Do you understand what you are reading?’ And he said, ‘How can I, unless someone guides me?’ And he asked Philip to come up and sit with him.”
Luke records, “Then the Spirit said to Philip, ‘Go near and overtake this chariot.’” This direct command demonstrates that Philip was not moving in his own wisdom or impulse but was carefully led by the Holy Spirit. It required boldness and obedience to approach a man of such wealth and power. The Ethiopian eunuch was a court official of immense importance, in charge of the treasury of Queen Candace. To approach such a man’s chariot uninvited could have been intimidating, yet Philip did not hesitate. He ran to obey, showing eagerness and humility. The gospel makes no distinction between social classes; the rich and powerful need Christ just as desperately as the poor and forgotten. This moment reflects the truth declared in Romans 1:16: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”
Luke continues, “So Philip ran to him, and heard him reading the prophet Isaiah.” In the ancient world, it was common practice to read aloud, so Philip could hear exactly what passage the eunuch was studying. This detail highlights God’s providence. The Spirit led Philip at precisely the right moment, arranging a divine appointment where the Ethiopian was reading one of the clearest Messianic prophecies in all of Scripture. This was not coincidence but the sovereign orchestration of God. Evangelism often begins when God opens such “prepared hearts” and then sends His servants at just the right time.
Philip asked a simple yet probing question: “Do you understand what you are reading?” His inquiry was gentle, not confrontational. It was an invitation, opening the door for dialogue without force. James Montgomery Boice remarked, “It was a good question — inoffensive, yet a subtle but gracious offer to explain the passage if the Ethiopian official was interested in receiving one.” This is an excellent model for personal evangelism. Philip did not begin with a lecture but with a question, drawing out the eunuch’s own desire for understanding.
The eunuch replied, “How can I, unless someone guides me?” This is the honest response of a seeking heart. Though he had access to Scripture, he recognized his need for guidance. God’s Word is living and powerful (Hebrews 4:12), yet the Lord has also ordained teachers to explain and apply His Word (Ephesians 4:11–12). This is why preaching and teaching remain central to the mission of the church. While personal study is essential, God has given pastors, evangelists, and teachers to bring clarity to His truth. The eunuch’s humility stands in stark contrast to Simon the Sorcerer’s pride earlier in the chapter. Simon sought power for himself, but the eunuch sought understanding from God’s Word.
The official then “asked Philip to come up and sit with him.” This invitation signaled openness not only to instruction but also to fellowship. It was a divine convergence: one man searching the Scriptures without understanding, another man sent by God to explain them. Evangelism often looks like this—one person hungry for truth, another equipped with the gospel, both brought together by the Spirit’s leading.
This passage also illustrates the necessity of diligence in Bible study. Casual or surface reading will not yield the depth of truth found in God’s Word. As one writer said, “Butterflies wander over the flowers in the garden and accomplish nothing, but bees plunge right down into the flower, and carry away essential food.” To gain nourishment from Scripture, we must not skim over its surface but dive deep into its meaning. The eunuch’s question, “How can I, unless someone guides me?” reflects the humility required to grow in knowledge of the truth. Those who hunger and thirst for righteousness will be filled (Matthew 5:6).
