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One Ethiopian Eunuch Is Not the End of the World: the Narrative Function of Acts 8:26–40*

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One Ethiopian Eunuch Is Not the End of the World: the Narrative Function of Acts 8:26–40* ONE ETHIOPIAN EUNUCH IS NOT THE END OF THE WORLD: THE NARRATIVE FUNCTION OF ACTS 8:26–40* Curt Niccum Over the last century appreciation for the story of the Ethiopian eunuch (Acts 8:26–40) has increased, although not at the same rate as Ethiopic Enoch. When modern interpreters began viewing the Book of Acts as a collection of roughly chronological vignettes, attention to the eunuch’s conversion centered on its minor contribution to the history of Christianity’s early expansion. As scholars turned to more literary approaches, the pericope’s perceived value rose because its indepen- dence from the surrounding narrative marked it as a source. Originally a Hellenistic Christian tale about the first Gentile convert, Luke poorly edited and purposely diluted its content in order to maintain Petrine primacy with the competing Cornelius story, which he favored.1 With the advent of narrative criticism, interest grew in the story’s contribu- tion to the overall message of Acts.2 Liberationist readings now have arguably given the passage its greatest prominence to date.3 At every stage in this development interpreters have associated the Ethiopian eunuch with Jesus’ statement in Acts 1:8, “You will be my witnesses in Jerusalem and in all Judea and Samaria, and even to the end of the earth.” As a result, even though the story’s stock has appreciated, the verdict about its message has basically remained the same. Luke composed, incorporated, or edited this event to reveal “the * I am grateful to Jim for the hours spent reading 1 Enoch with me, his careful reading of a technical dissertation, and his critical, editorial eye. 1 So especially Ernst Haenchen, The Acts of the Apostles (trans. B. Noble and G. Shinn; Philadelphia: Westminster, 1971), 315–16; and Hans Conzelmann, Die Apostelgeschichte (HNT 7; Tübingen: Mohr [Siebeck], 1963), 55. “Luke” is used for the sake of convenience without implying any claims about authorship. 2 Abraham Smith, “ ‘Do You Understand What You are Reading?’: A Literary Criti- cal Reading of the Ethiopian (Kushite) Episode (Acts 8:26–40),” Journal of the Inter- denominational Theological Center 22 (1994): 48–70; Robert Tannehill, The Narrative Unity of Luke-Acts (2 vols.; Minneapolis: Fortress, 1990), 2:109–111; and Scott Shauf, “Locating the Eunuch: Characterization and Narrative Context in Acts 8:26–40,” CBQ 71 (2009): 762–75. 3 See especially Clarice Martin, “A Chamberlain’s Journey and the Challenge of Interpretation for Liberation,” Semeia 47 (1989): 105–135. 884 curt niccum progress of the mission.”4 Though true to a certain extent, the con- version of the Ethiopian eunuch plays a much greater role in Luke’s work-it speaks to “the things fulfilled among us” (Luke 1:1) and ties the storyline of Acts to a vision of Israel’s restoration found in Isaiah.5 1. The Narrative Significance of the Eunuch’s Story The high degree of divine intervention involved in this pericope ranks it among the most important stories in Acts. Only Pentecost, Cor- nelius’ conversion, and Paul’s final journey to Jerusalem/Rome are comparable. The appearance of an angel at the beginning of the scene signals a momentous event. In Luke-Acts angels announce or effect salvation; they appear in conjunction with the births of John the Bap- tist and Jesus (Luke 1:11–20, 26–38; 2:9–14), in the Passion Narrative (Luke 22:43 VL; 24:4–7, 23), at the ascension (Acts 1:10–11), and the conversion of Cornelius (Acts 10:3–6, 22, 30–32).6 A divine messen- ger also rescues the Twelve from jail (Acts 5:19–20), strikes Peter to preserve life while striking Herod to take it (12:7–10, 23), and assures safety for Paul and those sailing with him in the storm (27:23–24). As if an angel were not enough, the Holy Spirit directly participates in the action. When Philip arrives at the Gaza road the Spirit orders him to catch up to the chariot (8:29). Then, after the eunuch’s baptism, the Spirit suddenly whisks Philip away (8:39–40), the only instance of teleportation in Luke’s opus.7 Interestingly, this is the first time the Spirit speaks in Luke-Acts.8 It will happen only three more times: in the ordination of Paul and Barnabas for mission (13:2), at the end 4 “Progress of the mission” appears in Tannehill, Narrative Unity, 2:107; and Haenchen, Acts, 316; compare Conzelmann, Apostelgeschichte, 55; and Eduard Meyer, Urgeschichte des Christentums (2 vols.; Essen: Magnus, 1983), 2:277. See also F. Scott Spencer, The Portrait of Philip in Acts: A Study of Roles and Relations (JSNTSup 67; Sheffield: Sheffield Academic Press, 1992), 128, 151. 5 Keith Reeves (“The Ethiopian Eunuch: A Key Transition from Hellenist to Gentile Mission,” in Mission in Acts [ed. R. Gallagher et al.; Maryknoll, N.Y.: Orbis, 2004], 114–22) also wishes to show “that the story provides a powerful transition in Luke’s developing narrative” (115), but ends up with a weakened “example of Luke’s broad social concern” (120). 6 Presumably the two “men” who appear to the disciples immediately after Jesus’ ascension are angels as in Luke 24:43. There is also a possible connection to the Trans- figuration in Luke 9:30–31. 7 Contrast this with the troubles Paul faced with spiritual navigation (Acts 16:6–7). 8 Set formulae describe the Spirit speaking through prophets in the past, so Luke 1:70; Acts 1:16; 3:21; 4:25; 13:2; and 28:25. .
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