Benny Nalkara, CMI

Philip is the first missionary—in the modern sense of the term—mentioned in the book of Acts, and the first person to be given the title of “evangelist” (Acts 21:8) in the Bible. He is first mentioned in the Acts of the Apostles (6:5) as one of “Seven Deacons” who were chosen to attend to certain temporal affairs of the church in Jerusalem in consequence of the murmurings of the Hellenists against the Hebrews. After the martyrdom of Stephen, because of the persecutions in Jerusalem, he went to “the city of Samaria”(Acts 8:5), which was the region of Canaan where people with a mixed Jewish and Gentile heritage resided, which was the result of Assyrian reallocation of peoples. Acts 8:7–8 reports that Philip’s preaching of the gospel in Samaria resulted in: (1) the casting out of unclean spirits from the possessed, (2) the healing of the sick, and (3) the feeling of great joy in the city. Philip’s preaching, exorcism and healing were mutually reinforcing, the signs were not random showcase of power, but affirmation of the Word Philip preached.

Two important characters Philip converted were Simon Magus and the Ethiopian Eunuch. In Acts 8:9–13 we are introduced to a sorcerer named Simon who was apparently a resident of Samaria. The text reports that Simon had “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” (Acts 8:9–11). The sorcery Simon performed was likely a variety of magic, illusions, astrology, and the occult. When Simon saw the authentic miraculous signs done by Philip, he “himself also believed” (Acts 8:13).

Acts 8:26–40 contains one of the most interesting narratives in the book of Acts. In this passage Philip is miraculously directed to a road near Gaza. Here he finds an Ethiopian royal official in his chariot on the way home. This man, who was likely a Jewish proselyte, was a eunuch and thus would have been excluded from the inner courts of the Temple in Jerusalem (cf. Deut. 23:1). Nevertheless, he had come to worship and was now on his way home, reading the book of Isaiah as he travelled. After Philip explained that he who is referenced at Isa. 53:7–8 is Jesus Christ, the Ethiopian believed and was baptized. Then, as miraculously as he appeared, Philip was taken from this man and delivered to Azotus from where he preached to all of Ceasarea.

Philip the evangelist appears before us as the initiator of universality in the Church and the transgressor of traditional and rigid laws. The Gospel is for everyone, regardless of race, nation, gender, or background (Acts 8:5). Philip preached to the Samaritans; this was a revolutionary act in his time. Traditionally the Jews and the Samaritans had no contact with one another. They hated each other. Yet, Philip broke tradition and went to those who were different. In doing this, he followed the example of his master, Jesus, who had ministered to the Samaritan woman at the well (John 4). When the Samaritans accepted the Gospel, it was a great breakthrough because it proved that Christ is for the whole world, not just the Jews.

Philip was like a wandering evangelist went everywhere he wanted to preach the Gospel. He is presented as a witness to the Risen Christ. This is clear from the actions he carries out: preaching, healing, casting out devils (8:6-8). This is what Jesus himself did during his ministry and what the disciples were commanded to do (cf. Lk 9:1; 10:1ff). 2) The result is the manifestation of the Spirit for the Samaritans first comes their baptism, presumably at the hands of Philip – then comes the laying on of hands by Peter and John. Peter and John are sent by the Jerusalem community (8:14) apparently to place the stamp of approval on the successful evangelization carried out by Philip. The Spirit is bestowed on the Samaritans through the mediation of the two apostles. This resulted in external manifestations, such as happened at Pentecost, which made Simon Magus desirous of the power the apostles wielded. The account of Philip reminds us of the importance of balancing the experiences of the traditional forms of worship representing a modality with the sodality that represents engagement in the world where God is at work beyond our sacred spaces. Philip moved the Church out of its familiar and sacred places into a world were God is at work anywhere and at any time. The mission mandate of Jesus demands new and creating ways of witnessing to Him like Philip. He challenges our tendency to remain in in the comfort zones which often prevents us from taking courageous and creative initiatives for the sake of the Gospel.