Luke reports that the eunuch was reading the Septuagint of Isaiah 53:7-8 (Acts 8:32-33). Though the wording reflects "a gravely deviant translation" (Archer and Chirichigno 1983:123) at this point, the basic intention of Isaiah is not completely lost (Williams 1985:147). Luke is very interested in the content of this quote, introducing it with a phrase meaning the "content or wording of the passage" (compare v. 35; not passage of Scripture as the NIV). In it we have a description of the innocent, righteous sufferer, the objective basis for vicarious atonement. Luke has already portrayed Jesus in his passion in these terms: silent before authorities (Lk 23:9), deprived of justice, an innocent man condemned (Lk 23:4, 15, 22; 23:47; compare Acts 2:22-23; 3:14), his life taken (Lk 23:18; 22:2; 23:32; compare Acts 2:23; 10:39; 13:28).

The eunuch wants to know whether the prophet is talking about himself or someone else. For the Jew in the first century "someone else" was either the humiliated but vindicated "righteous sufferer" of the apocalyptic and wisdom traditions (Is 53:11; 1 Enoch 46, 62, 63; Wisdom of Solomon 2:12-5:23; Sirach 11:13/Is 52:15; Decock 1981:114). Or, as the targum has it, wicked Gentile nations suffer at the hands of the victorious Messiah, who vindicates his people (Targum of Isaiah 53:7-8; note Israel suffers in Targum of Isaiah 52:14; 53:2, 4, 10, and the wicked Gentile nations in 53:3, 7-9, 11). The messianic interpretation is original with Jesus (Lk 22:37/Is 53:12; Longenecker 1981:364; Bruce 1988:176).

Philip "opened his mouth" (NIV omits this phrase; compare 10:34) and beginning from this passage (compare Lk 24:27) tells the eunuch the good news about Jesus. Christ is the salvific key to the Old Testament. Does Philip simply expound Isaiah 53 and then show the fulfillment in Jesus' life, vicarious death and victorious resurrection/exaltation (see E. F. Harrison 1986:152)? Does he continue a connected exposition through succeeding chapters of Isaiah, dealing with baptism at Isaiah 54:9-10 (compare 1 Pet 3:21) and the new day of salvation at 55:1, to 56:4-8, where a eunuch participates without hindrance in the people of God (Porter 1988)? Does he proceed from Isaiah 53 via early Christian testimonia on the suffering servant and righteous sufferer to show the Ethiopian how Christ and his salvation are preached in all the Scriptures (Is 42:1-44:5; 49:1-13; 50:4-11; Ps 22, 34, 69, 118; Longenecker 1981:365)?

Whatever the method, Philip both answers the eunuch's question and points to Jesus' saving significance. Just as a messenger fresh from the field of battle would "evangelize" the citizens with news of their army's triumph (2 Sam 18:19-20, 26, 31), Philip evangelizes the Ethiopian that Jesus, the righteous sufferer, crucified and risen again, has won the victory over sin and death, and now repentance and forgiveness of sins are available in his name (compare Lk 4:18/Is 61:1; Acts 13:38-39).

Do you want to understand the Old Testament? Stand in the empty tomb, under the shadow of an empty cross, within earshot of the teaching of Jesus and the preaching of the apostles, and read!