Neither let the eunuch say, Behold, I am a dry tree (Acts 8)

Acts chapter eight has a lot of interesting stuff, not all of which is noted on by the SAB. As I said in the comments of the last chapter, I find it interesting that the SAB doesn't mark a passage as violent if the violence is against Christians or Jews; here I note we start the persecution of the church, but the passage is not marked for intolerance.

Philip goes to Samaria to preach the gospel, and is apparently well received. However, there is an interesting distinction here in that for some reason the Samaritans aren't given the Holy Ghost, and Peter and John have to come and lay hands on people. I already answered the question of what name people should be baptized in back in Acts chapter two, but this passage would also fit under the question of when the Holy Ghost was given, and I wonder why the SAB doesn't put it there.

One of the people is a sorcerer named Simon, which prompts the SAB to ask, Is magic OK? I think that what the SAB is missing here is there is a difference between supernatural acts that come from the power of God and ones that come from another source. In fact, generally those that come from God tend to be called "miracles" rather than "magic". There are a few things on that page that need clarification nonetheless. When Hezekiah destroyed Moses's bronze serpent in 2Kings 18, it's not because it's magic; it's because people were worshipping it as an idol. Also, it's worth noting that the two run-ins with sorcerers in the Book of Acts don't end with them being killed, but merely rebuked; in fact, here in this chapter there's nothing to suggest Simon wasn't a Christian, he was just one who was misled in his intentions. Oh, and while it's not an entirely clear passage one way or the other, it's notable that the witch in 1Samuel 28 does actually manage to call up the spirit of Samuel, so does the Bible at least give legitimacy to magic? It seems to. I answered "Should the gospel be preached to everyone?" in Acts chapter one, although the page links to a much less thorough response in Matthew chapter ten. I should get that redirected.

So God tells Philip that he should go to Gaza, and apparently, it's so he can have an appointment with an Ethiopian eunuch of some importance. (This is perhaps how Christianity got to Ethiopia.) The man is reading the book of Isaiah, and when he meets Philip, he asks him about the meaning of the passage. Philip explains that the passage is a prophecy about Jesus and proceeds to share the gospel with him. The eunuch is very excited, and asks to be baptized, which Philip does. The SAB asks: May a eunuch enter into the congregation of the Lord? It's important to understand what these verses are saying, and what they are not saying. I'm pretty sure that the Leviticus passage is saying that that a eunuch (among others) may not serve as a priest. The Deuteronomy passage may possibly be echoing this, or it may be a more general ban on eunuchs participating in Jewish religious practices at all. Now the Isaiah passage is saying that while a eunuch can't participate, he can still actively serve God in his life, and God will definitely accept him. The New Testament passages that mention eunuchs are a completely separate matter, because the requirements for being a Christian are pretty much wide open. As for the possibility that the eunuch was a homosexual, I don't know about that, but I don't think it really matters, as I said, anyone can be a Christian.

The chapter ends in a bit of a strange way, with the statement that Philip goes away as soon as they come out of the water. As the SAB notes, it rather sounds like God magically teleported Philip to a town over 20 miles away, and some people interpret it like that, but it's also entirely possible that what's meant here is that Philip got abother call and immediately left, traveling quickly to Azotus. (If Philip was able to keep up with a chariot, he probably had a horse.)