1 Commentary

1.1 Acts 8:26-40

Philip fulfills the prophecy in deed (Acts 8:4-8) that people from the ends of the
earth would hear and follow God’s word (Isaiah 49:1).1

Isaiah 49:1-7 suggest that (1) the divine plan of deliverance is uni-
versal; (2) God’s plan will be accomplished by divine power working
through persons; . . . (4) restoration implies not just the restoration of
a people to its land or a people to to another, but restoration of an
estranged country, an “estranged world to God.”2

This story contains “oblique allusions to the prophet Elijah.”3 Instruction by

angel (2 Kings 1:15), running with the chariot of a powerful individual (1 Kings
18:46), transported by the Spirit (1 Kings 18:12)4
Other allusions would include the Ethiopians in God’s people (Isaiah 11:11)
Eunuch who keep the Sabbath (Isaiah 56:3-5) Zephaniah 3:9-10 that talks of a
“pure language” for those who call on the name of the L ORD and the the Ethiopian
will also bring offerings.5
R Meir Commenting on Deuteronomy 8:5 states that suffering is not in pro-
portion to the deeds that have been done (due to the verse chosen more like a par-
ent/child relationship).6 !! This development, which occurred about the same time
as the development of the Christian idea of suffering (eg Acts 8:26-35), shows
the disconnect between suffering and sin and the emphases the idea of suffering
because one is God’s people.7 This is an important idea because it responds to the
actual suffering seen in the lives of the Jews.8
1
Carl R. Holladay; James L. Mays, editor, Chap. Acts In ‘Harper’s Bible Commentary’,
(Harper San Francisco, 1988), p. 1089.
2
Carol J. Dempsey, The Prophets: A Liberation–Critical Reading, (Fortress Press, 2000),
p. 176.
3
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Acts of the Apostles, Volume 5,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1992), p. 158.
4
Ibid.
5
Ibid.
6
Leorna Batnitzky; Yikva Frymer-Kensky et al., editors, Chap. On the Suffering of God’s Cho-
sen: Christian Views in Jewish Terms In ‘Christianity in Jewish Terms’, (Bolder, CO: Westview
Press, 2000), Radical Traditions, p. 208.
7
Ibid.
8
Ibid.

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 Philip was introduced in Acts 6 as being honest and wise (Acts 6:3) and having
faith and being filled with the Holy Spirit (Acts 6:3, 5). Two chapters later, Philip
is described as a preacher and a miracle worker in Samaria. (Acts 8:5-7, 13) By
using these attributes, Luke is foreshadowing the fact that Philip will be revealed
as a prophet.9
It should not surprise us then when an “angel of the Lord” comes and speaks
to Philip and asks him to travel on the road between Jerusalem and Gaza. (Acts
8:26). This instruction to travel given by an angel is reminiscent of the command
given by the angel of the Lord to the prophet Elijah (2 Kings 1:3, 15).1011
Philip follows the angel’s instructions and finds an Ethiopian, a eunuch, who
was in charge of the queen’s treasury (Acts 8:27). According to Talbert, Ethiopia
was regarded in the Scriptures as a remote nation with military might and also as
one of the most wicked nations of the world.12 The remoteness of Ethiopia should
call to mind the prophecy of Jesus that the Gospel would go to the ends of the
earth (Acts 1:8).
In verse 28, we hear that the Ethiopian is reading Isaiah and in verse 29, the
Spirit tells Philip to approach the chariot. When Philip reaches the chariot, Philip
hears the Ethiopian reading Isaiah and asks the Ethiopian if he understands the
text (Acts 8:30). This direct communication between God and Philip is one of the
the five attributes of a prophet. The command to approach a chariot carrying an
important individual is very similar to the command given by God to Elijah (1
Kings 18:46).13 And the question to the Ethiopian by Philip is indicative of the
understanding that the truth told by the prophets needed to be interpreted to find
“deeper meanings.”14
The Ethiopian replied that he could not understand the Scripture without guid-
ance (Acts 8:31) and he then reads from Second Isaiah (Acts 8:32-33). Second
Isaiah is important for three reasons. First, the situation in Second Isaiah is one
of despair and discouragement since “all of their important symbols have been
9
Johnson and Holladay think Philip’s attributes have already made him a prophet. Johnson,
Acts, p. 111; Holladay, ‘Harper’s Bible Commentary’, p. 1087. However, Philip has not received
a direct communication from God, thus he does have all five common attributes of prophets as
described by Sheppard and Herbrechtsmeier.
10
Johnson, Acts, p. 158.
11
Holladay, ‘Harper’s Bible Commentary’, p. 1090.
12
Charles H. Talbert; Idem, editor, Reading Acts A Literary and Theological Commentary on
The Acts of the Apostles, (370 Lexington Avenue, New York, NY 10017: The Crossroad Publishing
Company, 1997), Reading the New Testament, p. 88.
13
Johnson, Acts, p. 158.
14
Ibid., p. 155.

2
destroyed or overturned.”15 In many ways the state of the early Church was nearly
identical to the situation described in Second Isaiah because Jews are not accept-
ing the message of the Messiah, the Christian Jews are being forced from the
synagogue, and the temple will be destroyed. It is no wonder that Isaiah was the
most helpful book for the early Church in trying to understand the life of Jesus
and the role of the Church.16 Next, Second Isaiah suggests the restoration of an
“estranged world to God.”17 The Ethiopians due to their remoteness and their war
loving nature can be seen as one portion of the world that is alienated from God.
Thus, God’s Gospel is reaching the ends of the earth. Finally, the suffering servant
described in Second Isaiah had a “profound influence” on early Christology.18
The eunuch then asks Philip to explain Isaiah and Philip does so by proclaim-
ing Jesus starting with Isaiah 53:7-8 (Acts 8:34-35). Johnson notes that the phrase
“opened his mouth” indicates that a prophet is speaking.19 In the next verse, the
eunuch asks if he can be baptized. Instead of responding with a long theological
lecture on why eunuchs could not be baptized, Philip instead answers that nothing
stands in the way of baptism (Acts 6:38).20 This action by the Holy Spirit, who
worked through Philip, shows that God once again searches for the people who
are on the margins of society and brings these people into His family.21 After they
leave the water, Philip is taken by the Spirit to Azotus (Acts 6:39-40) This action
by God once again recalls the story of Elijah who was also transported by the
Spirit (1 Kings 18:12).22
How well does Philip match with the definition of a prophet? The giving of
the divine commission by the Spirit to meet the Ethiopian’s chariot matches the
first feature of prophets. The second feature of having a portion of the prophet’s
message being both unique and binding on the tradition is slightly more difficult to
find. Eusebius thought that this story was the start of the mission to the Gentiles.23
If so, then the unique and binding feature upon Christianity would be the mission
15
Dempsey, The Prophets, p. 171.
16
James A. Sanders; James Luther Mays and Paul J. Achtemeier, editors, Chap. Isaiah in Luke
In ‘Interpreting the Prophets’, (Fortress Press, 1987), p. 75.
17
Dempsey, The Prophets, p. 176.
18
Johnson, Acts, p. 156.
19
Ibid., p. 157.
20
Justo L. González, Acts: The Gospel of the Spirit, (Maryknoll, New York: Orbis Books, 2001),
p. 119.
21
The baptism of the Ethiopian also fulfills the prophecies found in Psalms 68:31 and Isaiah
56:3-5.
22
Johnson, Acts, p. 158.
23
Ibid., p. 159.

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to the Gentiles. Johnson disagrees with this assessment and thinks that the story
either is about the Gospel moving to the farthest reaches of the world or the story
is a baptismal liturgy presented in story form.24 The charge to go and to present the
Gospel to everyone, even to those who are regarded as your enemies is not unique
to this story, but the story does present a powerful witness to this portion of the
Christian tradition. If this story is a baptismal liturgy, then it would be difficult to
argue that it is either unique or binding since there are other recorded baptisms in
Acts. The next feature of a prophet is that the words they speak are universal. If
the story of Philip and the Ethiopian is about either the mission to the Gentiles or
the mission to the ends of the earth, then it is easy to see the universal truth, which
is contained in the story. God is reaching out to everyone so that all may be saved.
However, if the story is about how to perform a baptism, then it is hard to argue
that this should be the only way that baptisms should be performed since other
baptismal forms are found in Acts. The critique of society is the fourth feature of
a prophet as described by Sheppard and Herbrechtsmeier. On the one hand, if this
story is about mission in some form, then the critique of society could be that we
do not want to go and preach to those who are different from us even though God
has commanded us to do so. On the other hand, if the story is how to perform a
baptism, then the story does not critique society. The final feature of a prophet is
that they continue their tradition and help shape its future. Support for this feature
can be seen in the story’s missional aspects. The Church’s mission to the ends of
the earth shows both continuity with the past and shaping of the future.
How should we then view Philip? Johnson and Jervell would argue that Philip
is presented as a prophet due to the language used by Luke, which invokes prophetic
images. However, it would be more difficult to classify Philip as a prophet using
the Sheppard and Herbrechtsmeier’s criteria because not all five requirements are
conclusively satisfied.

Acts 8:26 Get up and go – Moved by the Spirit like Elijah and Ezekiel (Acts
8:26; 2 Kings 1:15.)25 Moved by the Spirit (Acts 8:39; 1 King 18:12; 2
Kings 2:16; Ezekiel 3:14; 8:3; 11:1, 24.) The Gospel reaches everywhere.

Acts 8:27 Ethiopian eunuch – The Ethiopians are “estranged” from God and an
eunuch is separated from the other men and women. He is neither fish nor
fowl. According to the Bible, Ethiopian are one of the most wicked nations
24
Johnson, Acts, p. 159-160.
25
Holladay, ‘Harper’s Bible Commentary’, p. 1090.

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 of the world.26 What is notable is that the will follow God.27 !! This action
shows God’s power over evil.
Acts 8:28
Acts 8:29 Then the Spirit said to Philip – The Spirit speaks directly to Philip.
Acts 8:30
Acts 8:31
Acts 8:32
Acts 8:33
Acts 8:34
Acts 8:35 Then Philip began to speak – Beginning to speak indicates “prophetic
discourse”28
Acts 8:36
Acts 8:37
Acts 8:38 Philip baptized him – The baptism of the eunuch fulfills Psalms 68:32,
Isaiah 56:4-5, Wisdom 3:14.29
Acts 8:39
Acts 8:40

1.2 Psalm 22:25-31

Psalm 22:25 From you comes my praise – The L ORD provides the author with
the reason to speak a word of thanks.
my vows I will pay before those who fear him – The L ORD provides strength
to do what is right. It is interesting and grating in this time of the “social
gospel” to hear the fact that the psalmist only repays that individuals who
“fear” the L ORD.
26
Talbert, Reading Acts, p. 88.
27
Ibid.
28
Johnson, Acts, p. 157.
29
Talbert, Reading Acts, p. 93.

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Psalm 22:26 The poor shall eat and be satisfied – Perhaps as a corrective to the
previous sentence, the author reminds us of the L ORD’s work: taking care
of the helpless.

Psalm 22:27 All the ends of the earth shall remember and turn to the L ORD; and
all the families of the nations shall worship before him. – Is this a hope of
the psalmist or is it actually what will happen? Does this occur in time or
out of it?

Psalm 22:28 For dominion belongs to the L ORD, and he rules over the nations.
– This sentence simply states that the L ORD is in charge.

Psalm 22:29 shall all who sleep in the earth bow down – Even the dead acknowl-
edge that the L ORD is God.

Psalm 22:30 Posterity will serve him – The L ORD’s future is secure. They will
give the L ORD what is due.

Psalm 22:31 and proclaim his deliverance to a people yet unborn, saying that he
has done it. – This is the work of the L ORD’s people. We are to go and tell
others that the L ORD is working in the world.

1.3 1 John 4:7-21

1 John 4:7 Beloved, let us love one another, because love is from God – Not only
is the gift of love from God but it also is the command that we live by –
Love God and love our neighbor.

1 John 4:8 Whoever does not love does not know God – The denial of love is
simply the rejection of God.

1 John 4:9 God’s love was revealed among us in this way: God sent his only Son
– It is clear to see how God loves us. The Father sent His Only Son to save
us.

1 John 4:10

1 John 4:11 since God loved us so much, we also ought to love one another. –
We must follow God’s lead and love each other.

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 1 John 4:12 if we love one another, God lives in us – If we want to be assured
that God is with us, we must love.

1 John 4:13 By this we know that we abide in him and he in us, because he has
given us of his Spirit. – This along with the use of love brings together the
lesson from 1 John and John 15. The difference is that now we learn of the
Spirit and this too tells us that God abides in us.

1 John 4:14

1 John 4:15

1 John 4:16 God abides in those who confess that Jesus is the Son of God, and
they abide in God. – This echoes the John 15:1-11.

1 John 4:17 as he is, so are we in this world. – Abiding in God, allows us to be

the Son.

1 John 4:18 perfect love casts out fear – The opposite of love is not hate but
rather fear.

1 John 4:19 We love because he first loved us. – We cannot love unless we have
first experienced the love of God.

1 John 4:20 Those who say, “I love God”, and hate their brothers or sisters, are
liars; for those who do not love a brother or sister whom they have seen,
cannot love God whom they have not seen. – This practical example drives
the point home. Loving God means that we must love those people that are
near to us.

1 John 4:21

1.4 John 15:1-8

John 14 ends with, “Arise, let us go hence.” It seems as if chapters 15, 16, and 17
are inserted into the account.30
30
William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Easter 5,
http://wwwstaff.murdoch.edu.au/˜loader/MkEaster5.htm.

7
 Johnson groups this reading as follows. First, the requirements to abide in
Jesus (John 15:1-5a).31 Next, the results of abiding (John 15:5b-8).32 Finally, the
love of Jesus that abides (John 15:9-11).33

John 15:1 I am the true vine – This ἐγώ εἰμι statement by Jesus describes how He
saves (For other uses of “I am” in the manner, see: John 4:26; 6:35; 6:51;
8:12; 9:5; 10:7; 10:9; 10:11; 10:14; 14:6).34
If Jesus is the true vine, what does that say about the use of Israel as the
vine (Jeremiah 2:21; Ezekiel 19:10-14; Psalm 80:18-19; Isiah 27:2-6)?35
I’d argue that Israel’s root stock is actually Jesus.
The vine reminds us that the life giving force of God is beneath us.36 It also
tells us that God is inside of us bringing the life to fruit.
my Father is the vine-grower – This is not a lesser role for the Father since
He provides what the vine needs to grow.37

John 15:2 He removes every branch in me that bears no fruit. – When we do not
bear fruit, we kill ourselves. This hurts Jesus.
The work of the Father is taking care of the vine along with trimming it so
that the vine bears more fruit.38 Jesus gives life to the vine and its branches
and the Father decides on the pruning.39
The verb to remove (αἴρει) is in the present tense. The taking away of
branches is happening right now.

John 15:3 been cleansed by the word that I have spoken to you – In this passage,
cleaning occurs when all of you hear the Word. The relationship is that all
those who hear Jesus are the branches.40 We are fed by Jesus and pruned by
the Father.
31
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 419.
32
Ibid.
33
Ibid.
34
Ibid.
35
Ibid.
36
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Easter 5’.
37
Johnson, Luke, p. 422.
38
Ibid., p. 420.
39
Ibid.
40
Ibid., p. 420x.

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 John 15:4 Abide in me as I abide in you. – We are organically one with Jesus and
because of this relationship we are also one with the Father. At any time, we
can ask to leave. Of course, this will kill us.
Abide μένω is integral to understanding this passage.41 Forms of this word
are found 3 times in verse 15:4, once in 15:5 and 15:6, and twice in 15:17.
Other times in this section include once in 15:9 and twice in 15:10. While
the image of the vine is often talked about, the metaphor of the vine exists
to discuss the need to abide.42 Abide means in the intransitive (a verb with-
out a direct object, “Look at the ball.”) to act in accordance, to continue,
or the archaic use is to live. Transitive meanings (a verb with a direct ob-
ject) to tolerate. Johnson states that to abide means to have the same quality
(“mutuality”) and to exchange things that benefit the other (“reciprocity”).43
The obvious reason for abiding is to bear fruit. Also, it is for our survival
because removal from the vine means death. The love from the Father and
Jesus comes to us.

John 15:5 I am the vine, you are the branches. – The fact in verse 1 is repeated
and once again Jesus tells all of us that we are the branches. Note that Jesus
does not explain the reasons why He is the true vine.44
Once again, Jesus invokes the name of God.
apart from me you can do nothing – All good works come from God (This
example is sited several times in the Confessions. The first use is in the
Augsburg Confession, Article XX, “Of Good Works,” 39.). In this passage,
specifically from Jesus and the Father.
bear much fruit – The fruit that Jesus speaks of is summarized in the com-
mand to love (John 13:34-35).45

John 15:6 Whoever does not abide in me is thrown away like a branch and with-
ers – Jesus shows no patience at the harvest time.46 This image of the harvest
41
Johnson, Luke, pp. 417, 419, 423.
42
Ibid., p. 417.
43
Ibid., p. 423.
44
Ibid., p. 420.
45
Ibid., p. 420-421.
46
Douglas R. A. Hare; James Luther Mays, Jr. Patrick D. Miller and Paul J. Achtemeier, editors,
Matthew Interpretation, (Louisville, Kentucky: John Knox Press, 1993), Interpretation: A Bible
Commentary for Preaching and Teaching, p. 155.

9
 as a final judgment appears several times in the Bible.47
The verbs to throw (βάλλω) and to wither (ξηραίνω) are both aorist (ἐβλήθη
and ἐξηράνθη). This expresses a fact that is always valid.48
are gathered, thrown into the fire, and burned. – These three verbs are all
passive (βάλλουσιν, συνάγουσιν, and καίεται). Judgement has come and the
branches can do nothing to stop it.
The Scriptures also talk of burning by fire as a divine judgment.49

John 15:7

John 15:8 My Father is glorified by this, that you bear much fruit. – Glory comes
to the Father in showing the world that we work for God.
become my disciples – The RSV and Johnson translate γένησθε ἐμοὶ μα-
θηταί as “so prove to be my disciples.” Johnson notes that that one must
should prefer using the future tense because of the witnesses of Sinaiticus
and Alexandrinus.50

References
Batnitzky, Leorna; Frymer-Kensky, Yikva et al., editors, Chap. On the Suffering of
God’s Chosen: Christian Views in Jewish Terms In ‘Christianity in Jewish
Terms’, (Bolder, CO: Westview Press, 2000), Radical Traditions, pp. 203–
220.

Dempsey, Carol J., The Prophets: A Liberation–Critical Reading, (Fortress Press,

2000).

González, Justo L., Acts: The Gospel of the Spirit, (Maryknoll, New York: Orbis
Books, 2001).
47
Isaiah 27:12; Hosea 6:11; Joel 3:13; 2 Esdras 4:28-32, 9:17, 31-35; Mark 4:29; Matthew
3:12//Luke 3:17; Revelation 14:15. Arland J. Hultgren, Chap. Parables of Final Judgement In ‘The
Parables of Jesus: A Commentary’, (William B. Eerdmans Publishing Company, 2000), p. 297.
48
Johnson, Luke, pp. 421, 423.
49
Jeremiah 29:22; 2 Esdras 7:36, 1 Enoch 103:3; Matthew 3:10//Luke 3:9; Matthew 13:50,
18:8-9, 25:41; Luke 9:54; John 15:6; Hebrews 10:27; Jude 7, 23; Revelation 19:20, 20:9; 21:8.
Hultgren, ‘The Parables of Jesus’, p. 297.
50
Johnson, Luke, p. 423.

10
Hare, Douglas R. A.; Mays, James Luther, Patrick D. Miller, Jr. and Achtemeier,
Paul J., editors, Matthew Interpretation, (Louisville, Kentucky: John Knox
Press, 1993), Interpretation: A Bible Commentary for Preaching and Teach-
ing.

Holladay, Carl R.; Mays, James L., editor, Chap. Acts In ‘Harper’s Bible Com-
mentary’, (Harper San Francisco, 1988), pp. 1077–1118.

Hultgren, Arland J., Chap. Parables of Final Judgement In ‘The Parables of Je-
sus: A Commentary’, (William B. Eerdmans Publishing Company, 2000),
pp. 292–330.

Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).

Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Acts of the Apos-
tles, Volume 5, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1992).

Loader, William, First Thoughts on Year B Gospel Passages from the Lectionary
Easter 5, http://wwwstaff.murdoch.edu.au/˜loader/
MkEaster5.htm, Last checked on May 9, 2009.

Sanders, James A.; Mays, James Luther and Achtemeier, Paul J., editors, Chap.
Isaiah in Luke In ‘Interpreting the Prophets’, (Fortress Press, 1987), pp. 75–
85.

Talbert, Charles H.; Idem, editor, Reading Acts A Literary and Theological Com-
mentary on The Acts of the Apostles, (370 Lexington Avenue, New York,
NY 10017: The Crossroad Publishing Company, 1997), Reading the New
Testament.

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