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Bruce, F.F. (1988). "Philip: Acts 8:1b-40" In The Book of Acts (Revised). (pp. 161-180). William B. Eerdmans Publishing,
In the wake of Stephen's execution in Acts 8:1a, Bruce notes that devout men violated the custom of not mourning someone who had been executed, by taking his body away with sorrow (Bruce 1988, p. 162). At the same time, however, there was a wave of persecution, which Bruce concludes may have been focused on Hellenistic Christians. This shifted many out of Jerusalem, likely leaving Christianity in Jerusalem primarily Hebrew rather than Hellenistic. Bruce observes that this begins the larger spread of the Gospel described by Jesus in Acts 1:8 (Bruce 1988, p. 163). At the same time Saul of Tarsus is identified as a leader in the persecution.
Acts 8:4-8 describe the move of Philip to Samaria, where he continued bringing the gospel to the residents of that city. Bruce sees this as indicative of the overall pattern of the Christian dispersion (Bruce 1988, p. 164). Philip, one of the seven selected in Acts chapter six, bridged a substantial cultural gap between Judah and Samaria. Bruce notes that the Samaritans had retained a Messianic hope, so Philip's message was not so foreign to them. Bruce notes the lack of clarity in the text, which does not identify the particular city Philip visited (Bruce 1988, p. 165). Philip's preaching was accompanied by exorcisms and healings which gained a great deal of attention.
In Acts 8:9-13 we meet a Samaritan called Simon Magus. Bruce observes this person gained "extraordinary" attention in early Christian writings (Bruce 1988, p. 166). He becomes known as the originator of Gnostic thought, apparently moving from Samaria to Rome and influencing many people. Recognizing that Philip was performing miracles and proclaiming words which were powerful, Simon believed, at least in some way (Bruce 1988, p. 167). Along with other Samaritans, he was baptized. Bruce observes that Philip's baptism of Samaritans was not controversial, as later baptisms of Gentiles were.
Peter and John visit Samaria in Acts 8:14-17, to pray for the Christians and learn what was happening there (Bruce 1988, p. 168). Bruce notes the custom of the apostles to supervise as needed. The Samaritans had believed and been baptized but had not "received the gift of the Holy Spirit." Bruce observes that while we have no specific information, the reception of the Holy Spirit was apparently accompanied by an external sign (Bruce 1988, p. 169). Bruce does not take this passage as indicative of a rite of confirmation. He does suggest that the visit of the apostles was important in letting the Samaritans know for certain that they were truly accepted in the Church. The incorporation of the Samaritans expands the Church to the whole of David's kingdom, symbolically ratifying Jesus as the Davidic king (Bruce 1988, p. 170).
Acts 8:18-24 brings Simon Magus into contact with Simon Peter. The sign of the Holy Spirit was something Simon Magus wanted to be able to use, so he asked to be granted the power to do so. It must have seemed appropriate to him that the ability would be purchased (Bruce 1988, p. 171). Peter and John understood that God's gifts were free. Therefore, they concluded that Simon Magus had no concept of the gospel. Bruce sees Simon Maus as not having been changed in his nature. He sees this as a matter of the "stringent requirements of apostolic orthodoxy" (Bruce 1988, p. 171). The picture later accounts give of Simon Magus indicates that he continued unrepentant and pursued error rather than truth (Bruce 1988, p. 172). This first narrative of Philip in Samaria ends when, in Acts 8:25, the apostles return to Jerusalem.
Acts 8:26-40 resumes the story of Philip. Bruce considers the narrative style here to be similar to that used for Elijah's actions (Bruce 1988, p. 173). Philip is guided by the Spirit of the Lord just as Elijah was guided by the angel of the Lord. His journey is on a major route which leads to Egypt, though the particular location is not clearly understood (Bruce 1988, p. 174). The Ethiopian official he meets is someone with considerable authority, as the queen, rather than the king (who was seen as a god), carried on all the secular functions of the nation (Bruce 1988, p. 174). Bruce observes the custom in antiquity of reading aloud, which may have been helpful in decoding manuscripts, which can be physically and mentally confusing (Bruce 1988, p. 175). The passage which the Ethiopian man was reading is known as the "suffering servant" passage, recognized by Christians as referring to Jesus. For this reason, Philip was very qualified to answer the eunuch's questions. Bruce observes the clarity which the Gospel accounts can shed on this passage in Isaiah (Bruce 1988, p. 176). Bruce entertains the possibility that Luke quotes only part of the passage the eunuch was asking about. He concludes that Philip likely addressed some wider piece of the context for the verses quoted. Philip reviewed numerous parts of Scripture to explain the gospel (vv. 34-35) (Bruce 1988, p. 177). For an unstated reason, the Ethiopian asked to be baptized. The chariot was stopped at a place with water and Philip baptized the man.
Bruce notes that probably in the second century a formal confession of Jesus as Son of God was inserted into the passage (Bruce 1988, p. 178).
In verse 39, Philip works his way back toward home, preaching as he goes. Bruce notesthe Western text of Acts depicts the angel of the Lord taking Philip away and the Spirit of the Lord falling on the Ethiopian (Bruce 1988, p. 178). Bruce considers this to be a reasonable inference which would be made from the shorter text as well. Bruce points out that Irenaeus records the Ethiopian as a missionary, a happening we would likely expect from Luke's account. The mission to the Gentiles has begun with this event. The gospel is going to a place Romans considered the end of the world (Bruce 1988, p. 178). We next see Philip in chapter 21, some twenty years later, in Caesarea.