Acts 8:25-40
The simplicity of the gospel for salvation is something so simple to understand and receive. You really are without an excuse (Romans 1:20). It is only through Jesus Christ. (1 Corinthians 15:1-4; Romans 10:9-10,13).
Justification, sanctification, and glorification.
If you haven't already, I want you to realize that God did not leave His Word under the control or in the hands of angels. He did not leave it in the control of highly educated seminarians, but rather God has placed his Word with the leading of the Holy Spirit into the hands of every person that wants to handle it. And for those who are going to be made aware of the plan of Salvation, God uses common ordinary people. (Romans 10:17).
"I defy the Pope and all his laws. If God spares my life, I will cause a boy that drives the plow to know more of the Scripture than you do." -William Tyndale
For those who have been saved, I would encourage you to dive deeper into the scriptures. You will uncover a never-ending love of God through the written word.
In Acts 8:26-40, Philip, guided by an angel of the Lord, meets an Ethiopian eunuch, a high-ranking official under Candace, queen of the Ethiopians, who oversees her treasury. The eunuch, returning from worshiping in Jerusalem, is reading Isaiah 53:7-8 in his chariot on the desert road from Jerusalem to Gaza. Philip explains that the passage refers to Jesus, the suffering Messiah, leading to the eunuch’s conversion and baptism (This is not the Gospel of Grace that you and I enjoy today, it had not been revealed). After the baptism, the Spirit whisks Philip away, and the eunuch continues home, rejoicing. Great story... you should definitely read it.
However, there is so much more. Let's back up.
Keep in mind... That story is only about seven years after the Cross, about 36 A.D. The Temple is not destroyed until about 70 A.D. So, this Ethiopian eunuch has been to worship and is on his way back home. Also, the Temple is still in operation. The Law had not been set aside. Philip couldn't even take him to Matthew, Mark, Luke or John. These books haven't been written yet and so the only thing that Philip could use was the Old Testament. And so from the Old Testament he preached unto him Jesus.
If you didn't know... Gaza is about fifty miles southwest of Jerusalem, near the Mediterranean Sea. It was the normal trade route into Egypt.
Ask some questions...
1. Who was a eunuch, and was he necessarily castrated?
Historically, a eunuch was often a castrated male, commonly employed in royal courts to serve in roles like guarding harems or managing sensitive tasks, as their lack of reproductive capacity reduced perceived threats to dynastic lines. In the ancient Near East, including Ethiopia (likely referring to the Kingdom of Aksum or Nubia), this was a common practice.
By the 1st century, "eunuch" could also denote a high-ranking official or courtier, not always implying castration. The Greek term eunouchos in Acts 8:27 can mean either a castrated person or a trusted official. Some scholars suggest the term might have been used flexibly to indicate someone in a position of trust, especially in a royal treasury.
The text doesn’t specify whether he was biologically a eunuch (castrated) or simply held the title as a "high officer." If castrated, it might symbolize being "clean" from personal ambition or dynastic intrigue, ensuring loyalty to the queen. Alternatively, he could have been a trusted official without physical alteration, as the term had evolved.
Theologically, his status as a eunuch is significant because Deuteronomy 23:1 barred castrated men from the assembly of Israel, yet he was worshipping in Jerusalem, hinting at his unique spiritual journey and God’s inclusive grace (see Isaiah 56:3-5).
2. Why was he the treasurer, and is there deeper significance?
The eunuch is described as a "court official of Candace, queen of the Ethiopians, who was in charge of all her treasure" (Acts 8:27). "Candace" (or Kandake) was a title for the queen mother in the Ethiopian/Nubian kingdom, who often wielded significant power, while the king was seen as semi-divine and less involved in administration.
As treasurer, he managed the kingdom’s wealth, a role requiring immense trust, intelligence, and administrative skill. This position underscores his high status and influence, making him a key figure in the court.
The significance likely lies in the contrast: a powerful, wealthy official humbles himself before God, seeking understanding of Scripture. His role as treasurer may symbolize the "treasure" of God’s Word he discovers through Philip’s teaching, aligning with Acts’ theme of the Gospel reaching unexpected places and people. His wealth and status didn’t satisfy his spiritual hunger, emphasizing the universal need for salvation.
Some scholars see a parallel to Old Testament figures like Joseph or Daniel, who served foreign rulers yet remained faithful to God, suggesting the eunuch’s role foreshadows the Gospel’s spread to gentile nations.
3. Was he a Jew or a proselyte?
The eunuch was an Ethiopian, likely from the region south of Egypt (modern Sudan or Ethiopia). Acts 8:27 notes he had gone to Jerusalem to worship, suggesting he was either a Jew, a proselyte (a gentile convert to Judaism), or a "God-fearer" (a gentile who followed Jewish practices without full conversion).
Ethiopian Jews, sometimes linked to the Falasha (see question 7), existed in antiquity, possibly descending from Jewish communities in Egypt or trade contacts with Israel. He could have been a Jew by birth or descent, part of a diaspora community.
More likely, he was a proselyte or God-fearer. His reading of Isaiah 53 and worship in Jerusalem indicate familiarity with Jewish Scripture and practices. However, as a possible eunuch, he would have been excluded from full participation in temple worship (Deuteronomy 23:1), which may explain his spiritual seeking and openness to Philip’s message.
His identity as an Ethiopian gentile (or partial Jew) underscores Acts’ theme of the Gospel breaking ethnic and ritual barriers, fulfilling Isaiah’s prophecy of eunuchs and foreigners being welcomed by God (Isaiah 56:3-8).
4. Why was he returning confused?
The eunuch was reading Isaiah 53 (the Suffering Servant passage) aloud in his chariot but didn’t understand who the text referred to (Acts 8:30-34). His confusion likely stemmed from the passage’s ambiguity: Was the servant Israel, a prophet, or someone else? Without the lens of Christ’s fulfillment, the text was challenging even for Jewish scholars.
He was returning from Jerusalem, where he likely worshipped but didn’t receive clear answers about the Scriptures or his spiritual status. As a possible eunuch, he may have felt marginalized in the temple, unable to fully participate, which could have deepened his sense of spiritual longing.
His confusion reflects a sincere heart seeking truth, setting the stage for the Holy Spirit’s intervention through Philip, who explains that Isaiah 53 points to Jesus. This encounter resolves his confusion and leads to his immediate baptism.
5. What was his mission for the queen?
The text doesn’t explicitly state his mission, only that he had gone to Jerusalem to worship and was returning (Acts 8:27-28). His journey to Jerusalem was likely personal, driven by his devotion as a Jew or God-fearer, rather than an official mission for the queen.
However, as treasurer, he might have combined personal worship with diplomatic or economic tasks, such as trade negotiations or tribute payments, common for high officials traveling to major cities like Jerusalem. Ethiopia had trade ties with the Mediterranean world, and Jerusalem was a regional hub.
If his trip was solely religious, it highlights his dedication, as the journey from Ethiopia to Jerusalem was long and costly. His mission, in a spiritual sense, becomes clear in the narrative: to encounter the Gospel and bring it back to Ethiopia, potentially planting the seed for early Christianity there.
6. Did he have protection as the treasurer?
As a high-ranking official managing the queen’s treasury, he almost certainly traveled with a retinue, including guards, servants, and possibly other officials. The text mentions he was in a chariot (Acts 8:28), implying a well-equipped journey, as chariots were expensive and typically used by elites.
Ancient treasurers handling royal wealth were prime targets for bandits, so protection was standard. His entourage likely included armed escorts to ensure his safety on the long journey from Ethiopia to Jerusalem and back.
The text focuses on his interaction with Philip, omitting details about others, but the cultural context suggests he wasn’t alone. Philip’s bold approach (running to the chariot, Acts 8:29-30) may indicate the Spirit’s guidance overcame any intimidation from the eunuch’s status or escorts.
7. Was he Falasha, descended from the tribe of Levi?
The Falasha (or Beta Israel), Ethiopian Jews, claim descent from Jewish ancestors, with some traditions linking them to the tribe of Dan or Levi, or to exiles from Solomon’s time (e.g., descendants of Solomon and the Queen of Sheba).
Acts 8 doesn’t specify the eunuch’s tribal affiliation or connect him to the Falasha. He’s described as an Ethiopian official, and his worship in Jerusalem suggests he was part of a Jewish or Judaized community, but no Levi connection is explicit.
If he was a Falasha or related to Ethiopian Jews, he could have been from a priestly or scribal class, given his literacy and access to an Isaiah scroll (a costly item). Biological castration would disqualify him from priestly duties (Leviticus 21:16-23).
Here is some research about the gift from Ethiopia and The Ark of the Covenant.
Historical Context: The Beta Israel claim ancient Jewish origins, possibly descending from Israelite tribes, Jewish exiles, or converts in Ethiopia (modern-day Amhara and Tigray regions). Traditions like the Kebra Nagast link them to Menelik I, son of Solomon and the Queen of Sheba, who allegedly brought the Ark of the Covenant to Ethiopia. While some Beta Israel reject this legend as a Christian fabrication, it underscores early Jewish influence in Ethiopia.
Eunuch’s Identity: As a Falasha, the eunuch would have been part of a Jewish community practicing Torah-based worship, observing Sabbath, circumcision, and dietary laws similar to Leviticus. His journey to Jerusalem to worship (Acts 8:27) aligns with Beta Israel practices, as they revered Jerusalem as the spiritual center. His literacy and possession of an Isaiah scroll suggest he was educated, possibly from a priestly or scribal class within the Beta Israel, though his eunuch status (if castrated) would bar him from temple participation (Deuteronomy 23:1).
His Falasha identity emphasizes the Gospel’s reach to a marginalized Jewish diaspora group. His confusion over Isaiah 53 and subsequent baptism by Philip (Acts 8:30-38) mark him as a bridge between Jewish heritage and the new Christian faith, potentially planting Christianity in Ethiopia. The Beta Israel’s later isolation from mainstream Judaism may reflect their unique trajectory post-Acts.
The Ark of the Covenant and the Mercy Seat are often conflated, but Scripture describes them as distinct components with different construction and purposes.
#3 Is the official widely held belief within Judaism is that the Ark of the Covenant lies beneath the Temple Mount in Jerusalem.
#5 isn't biblical, BUT what they've overlooked is the ark may have gotten down there by a different path, and it may actually be the arc?
#6 is the most likely.
Description: A wooden chest (acacia wood, overlaid with gold, ~3.75 ft long x 2.25 ft wide x 2.25 ft high) [a large dog crate for reference], with gold rings and poles for carrying by Levites. It contained the Ten Commandments tablets, Aaron’s rod, and a pot of manna (Exodus 25:10-16; Hebrews 9:4).
Purpose: The Ark symbolized God’s covenant with Israel, serving as a sacred container and a sign of His presence during Israel’s wilderness journey and battles (e.g., Joshua 6). It was placed in the Holy of Holies in the Tabernacle and later Solomon’s Temple (1 Kings 8:6-11).
Destiny: The Ark’s fate after the Babylonian conquest (587 BC) is unclear. Theories include destruction by Babylonians, hiding by Jeremiah (2 Maccabees 2:4-10), or relocation to Ethiopia (per the Kebra Nagast). Ethiopian tradition claims it resides in the Church of Our Lady Mary of Zion in Aksum, guarded by monks.
The Mercy Seat:
Description: A separate gold lid (~3.75 ft x 2.25 ft) [a standard coffee table for reference] placed on top of the Ark, adorned with two cherubim facing each other, their wings forming a “seat” (Exodus 25:17-22). It was not a container but a cover, distinct in construction and function.
Purpose: The Mercy Seat was the focal point of God’s presence, described as where God would “meet” Moses and speak from above the cherubim (Exodus 25:22; Numbers 7:89). On Yom Kippur, the High Priest sprinkled blood on and before the Mercy Seat to atone for Israel’s sins (Leviticus 16:14-15). It’s called the “seat of mercy” because it represented God’s throne of grace and forgiveness.
Destiny: As a separate item, the Mercy Seat could theoretically have a distinct fate from the Ark. While the Ark is often the focus of relocation theories, the Mercy Seat’s specific whereabouts are rarely addressed, though it’s assumed to have stayed with the Ark in the Temple. Some speculate it could have been hidden or relocated independently.
Why They’re Distinct:
Scriptural Evidence: Exodus 25 describes the Ark (verses 10-16) and Mercy Seat (verses 17-22) separately, with different materials (wood vs. pure gold) and purposes (container vs. divine throne). Leviticus 16:2 refers to the Mercy Seat as the “atonement cover” above the Ark, reinforcing their distinction.
Theological Implications: The Ark represents God’s covenant law, while the Mercy Seat symbolizes His grace and presence. Their separation in description suggests they could have different roles or destinies, especially in eschatological contexts. The Mercy Seat’s role as God’s throne may have a unique future significance.
The idea of a “special gift” from Ethiopia to the Messiah is rooted in biblical prophecy and amplified by Ethiopian traditions.
Biblical Hints:
Isaiah 18:7: “At that time a gift will be brought to the Lord of hosts from a people tall and smooth-skinned… from a people feared far and wide… to Mount Zion.” This prophecy, linked to Ethiopia (Cush), suggests a future tribute to God, possibly in the Messianic age. The “gift” is unspecified but could relate to a sacred relic.
Zephaniah 3:10: “From beyond the rivers of Ethiopia my worshipers, the daughter of my dispersed ones, shall bring my offering.” The Hebrew word for “offering” (minchah) implies a gift or tribute, possibly in a royal procession, hinting at a significant act of worship.
Psalm 68:31: “Envoys will come from Egypt; Cush will submit herself to God.” This suggests Ethiopia’s role in honoring God, potentially tied to a Messianic event.
Ethiopian Tradition:
The Kebra Nagast claims the Ark was brought to Ethiopia by Menelik I, son of Solomon and the Queen of Sheba, and is guarded in Aksum. Ethiopian Orthodox Christians believe it will be presented to the Messiah when He reigns on Mount Zion, fulfilling prophecies like Isaiah 18:7.
The Beta Israel, as potential keepers of Jewish traditions, might have been linked to this relic’s preservation. The eunuch, as a Falasha, could symbolize Ethiopia’s early connection to this destiny.
Chuck Missler’s Perspective (Acts Session 6, Chapter 8):
In his teaching on Acts 8 (available on YouTube, e.g., Koinonia House’s Acts Session 6), Chuck Missler, with Bob Cornuke, explores the Ethiopian eunuch’s encounter and the Ark’s possible presence in Ethiopia. Missler suggests the eunuch’s confusion in Jerusalem stemmed from a mission to worship the Messiah or investigate the Ark’s role, only to learn the Messiah (Jesus) had been crucified. Philip’s explanation of Isaiah 53 clarified the Messiah’s death and future return, aligning with Ethiopia’s destiny to present a gift to the Messiah.
Missler emphasizes the Ark and Mercy Seat’s distinction, noting the Mercy Seat’s role as God’s throne (Exodus 25:22) and its potential eschatological significance. He cites Psalm 132:8 (“Arise, O Lord, and go to your resting place, you and the ark of your might”) and Ezekiel 43:7 (God’s throne in the Millennial Temple) to suggest the Mercy Seat, or both relics, may reappear in the Messianic Kingdom.
Missler speculates the “gift” from Ethiopia (Isaiah 18:7) could be the Ark or Mercy Seat, preserved by Levites during Manasseh’s persecutions (2 Kings 21) and transported to Ethiopia via Pharaoh Necho II, an Ethiopian ruler. This aligns with the eunuch’s high status as treasurer, possibly tasked with safeguarding or inquiring about this relic.
Future Significance:
Missler and others propose the Ark and/or Mercy Seat may have a role in the Messianic age, perhaps in a rebuilt Temple or as a symbol of God’s restored presence. https://templeinstitute.org/
Jeremiah 3:16 suggests the Ark won’t be remembered in the future, but Missler interprets this as its temporary absence, not destruction, with a possible re-emergence (e.g., Ezekiel 43:7).
Separate Destinies: The Ark and Mercy Seat’s distinct construction suggests they could have different fates. The Ark, as a container, might remain hidden or lost, while the Mercy Seat, as God’s throne, could be the “gift” presented to the Messiah, symbolizing divine authority in the Millennium.
Missler’s Speculation: Missler suggests the eunuch’s encounter with Philip (Acts 8) connects to Ethiopia’s role in preserving the Ark/Mercy Seat for a future presentation to the Messiah. The eunuch’s baptism and return to Ethiopia could mark the start of a Christian tradition safeguarding this relic, with the Beta Israel as historical custodians.
The Ark of the Covenant, and possibly the Mercy Seat, was removed from Jerusalem during the reign of King Manasseh (~687–642 BC) to protect it from his idolatrous desecration of the Temple. Levites, tasked with guarding the Ark, transported it to Ethiopia via Pharaoh Necho II, an Ethiopian ruler, around this period. The relic, likely the Mercy Seat, has since been guarded in Ethiopia, currently in the Church of Our Lady Mary of Zion in Aksum, awaiting its presentation to the Messiah when He reigns on Mount Zion, fulfilling Isaiah 18:7 (“a gift will be brought to the Lord of hosts from a people tall and smooth-skinned… to Mount Zion”) and Zephaniah 3:10 (“from beyond the rivers of Ethiopia… my worshipers shall bring my offering”). This connects this to the Ethiopian eunuch, a Falasha (Beta Israel) Jew, who, as Candace’s treasurer, may have been linked to the relic’s preservation.
History of the Sacred Relic (~642 BC to Present)
1. 642 BC: Removal from Jerusalem During Manasseh’s Reign
Context: The Ark of the Covenant, topped by the Mercy Seat, was in Solomon’s Temple until King Manasseh’s reign (2 Kings 21:1-18, ~687–642 BC). Manasseh, a wicked king, defiled the Temple with idolatry, including placing an Asherah pole in the Holy of Holies (2 Kings 21:7). Missler believes faithful Levites, responsible for the Ark (Deuteronomy 10:8), removed it to prevent desecration.
Transport to Ethiopia: The Levites took the Ark and Mercy Seat to Egypt, where they were entrusted to Pharaoh Necho II, an Ethiopian ruler of Egypt’s 26th Dynasty (~610–595 BC, though Missler adjusts this to align with 642 BC). Necho, as an Ethiopian, facilitated the relic’s transfer to the Kingdom of Aksum (modern Ethiopia), a region with Jewish ties via the Beta Israel and the Kebra Nagast tradition of Menelik I bringing the Ark from Solomon’s time.
Significance: This removal, around 642 BC, marks the start of Ethiopia’s guardianship. The Levites, possibly ancestors of the Falasha, ensured the relic’s safety, aligning with Ethiopia’s biblical role as Cush, a land of “tall and smooth-skinned” people (Isaiah 18:7).
2. 470 BC: Establishment in Ethiopia
Context: This period reflects the relic’s secure establishment in Ethiopia, likely under the protection of the Aksumite kingdom or Beta Israel communities. By this time, the Ark and/or Mercy Seat were housed in a sacred site, possibly a precursor to the Aksum sanctuary.
Role of the Beta Israel: The relic’s guardianship to the Falasha descended from Israelite tribes (e.g., Levi or Dan). The Falasha’s priestly traditions and Torah observance made them ideal custodians. The Kebra Nagast, though written later (~14th century), reflects an oral tradition that Missler accepts, claiming the Ark was brought to Ethiopia by Menelik I, though he adjusts this to the Levites’ actions under Manasseh.
Relic’s Protection: The Mercy Seat, as God’s throne, was especially revered, guarded by a select group of priests or monks in a hidden sanctuary. The Ark, as a container, may have been stored with it, but the Mercy Seat has eschatological significance.
Connection to Prophecy: By 470 BC, Ethiopia’s role as guardian aligns with Zephaniah 3:10, where God’s worshipers from Ethiopia prepare an offering for the future. This is a divine orchestration, with the relic preserved for the Messianic age.
3. 1st Century AD: The Ethiopian Eunuch’s Role
In Acts 8:26-40 (~30–35 AD), the Ethiopian eunuch, a Falasha and treasurer for Candace (queen mother of Aksum), travels to Jerusalem to worship and possibly investigate the Messiah or the Ark’s status. Missler suggests Candace’s court knew of the relic’s presence in Ethiopia, and the eunuch’s mission reflected this sacred duty.
Encounter with Philip: The eunuch’s confusion over Isaiah 53 (Acts 8:30-34) stemmed from expecting a reigning Messiah, not a crucified one. Philip’s explanation of Jesus as the Suffering Servant, who died and will return, clarified the prophecy and connected it to the relic’s future role. The eunuch’s baptism and return to Ethiopia mark the Gospel’s entry, reinforcing Ethiopia’s Christian destiny as guardian of the relic.
Relic’s Status: The Ark and Mercy Seat remained in Ethiopia, guarded by Beta Israel or early Christian communities. The eunuch, as a high official, may have overseen their protection, linking his role to Isaiah 18:7’s “gift.”
4. Medieval Period to Early Modern Era (~4th–19th Centuries)
This relies on Ethiopian tradition, particularly the Kebra Nagast, to assert the Ark (and likely Mercy Seat) was housed in Aksum, possibly in a sanctuary predating the Church of Our Lady Mary of Zion. The Beta Israel, as Jewish custodians, and later Ethiopian Orthodox Christians, protected the relic through centuries of isolation.
Aksum’s Role: The relic was moved to the Church of Our Lady Mary of Zion in Aksum, where it is guarded by a single monk who never leaves the compound. This is a divine preservation, ensuring the relic’s safety until the Messiah’s return.
Prophetic Continuity: Ethiopia’s Christianization (4th century under King Ezana) is fulfilling the eunuch’s legacy, with the relic’s guardianship tied to Zephaniah 3:10’s offering. The Beta Israel’s survival, despite isolation, underscores their role as faithful stewards.
5. Present Day (2025): Location in Aksum
The sacred relic, likely both the Ark and Mercy Seat, resides in a small chapel within the compound of the Church of Our Lady Mary of Zion in Aksum, Ethiopia. It is guarded by a solitary monk.
Protection: The relic is kept in a secure, inaccessible chamber, with only the guardian monk allowed to view it. This is a divine safeguard, preventing desecration or premature revelation until the Messianic age.
Connection to Prophecy: Isaiah 18:7 and Zephaniah 3:10 is pointing to Ethiopia’s role in presenting the relic to the Messiah when He reigns on Mount Zion. The Mercy Seat, as God’s throne, is the likely “gift,” symbolizing divine authority in the Millennial Kingdom (Ezekiel 43:7).
Key Points of the ~2400-Year History RECAP:
642 BC: Levites remove the Ark and Mercy Seat from Jerusalem during Manasseh’s idolatry, entrusting them to Pharaoh Necho II, who transports them to Ethiopia for safekeeping.
470 BC: The relic is established in Ethiopia, guarded by Beta Israel (Falasha), possibly in a precursor to the Aksum sanctuary, aligning with Ethiopia’s prophetic role.
1st Century AD: The Ethiopian eunuch, a Falasha treasurer, connects the relic’s preservation to the Gospel’s spread, with his baptism marking Ethiopia’s Christian destiny.
Medieval to Modern Era: The relic is housed in Aksum, protected by Beta Israel and later Ethiopian Orthodox Christians, reflecting the Kebra Nagast tradition.
Present (2025): The Mercy Seat, possibly with the Ark, is in the Church of Our Lady Mary of Zion, guarded until Ethiopia presents it to the Messiah per Isaiah 18:7 and Zephaniah 3:10.
The eunuch, a Falasha and treasurer, is a key figure in Ethiopia’s sacred history. His mission to Jerusalem (~30–35 AD) to investigate the Messiah or Ark, his encounter with Philip, and his return with the Gospel connect Ethiopia’s guardianship of the relic to its eschatological destiny. The eunuch’s high status suggests he may have overseen the relic’s protection, tying his story to Isaiah 18:7 and Zephaniah 3:10.
The Church of Our Lady Mary of Zion in Aksum, Ethiopia, houses the sacred relic—likely the Mercy Seat, possibly with the Ark—guarded since ~642 BC when Levites hid it from Manasseh’s idolatry, transferred to Ethiopia via Pharaoh Necho II. The guardian monk, a solitary figure praying before the relic in the Chapel of the Tablet, ensures its sanctity, appointing a younger monk (the “young boy” successor) before dying to continue the lifelong role. This system, rooted in Beta Israel and Ethiopian Orthodox traditions, has protected the relic for ~2400 years, with the eunuch (Acts 8:26-40) foreshadowing Ethiopia’s Christian mission. The Mercy Seat, as God’s throne, is preserved for presentation to the Messiah on Mount Zion, fulfilling Isaiah 18:7 and Zephaniah 3:10 in the Millennial Kingdom.
The holiday Timkat (Ge’ez: ጥምቀት, T’imk’et), meaning “baptism” or “immersion in water,” celebrating the Epiphany, specifically the baptism of Jesus Christ in the Jordan River by John the Baptist. It is a major festival in the Ethiopian Orthodox Tewahedo Church.
It's celebrated annually on January 19 (or January 20 in a leap year), corresponding to the 11th day of Terr in the Ethiopian Calendar. The festival spans three days, starting with Ketera (eve of Timkat, January 18) and extending to January 20, with a third day often linked to St. Michael’s feast or the miracle at Cana.
While the actual relic remains in the Chapel of the Tablet, Timkat processions feature tabots (replicas of the Ark), symbolizing the Ark’s presence.
Let's talk Mercy Seat.
Side Note and Free for nothing:
My diary/Journal if I was the Ethiopian eunuch of Acts 8:26-40
I am the Ethiopian eunuch, a Falasha Jew, treasurer of Candace, queen of Aksum. My heart is heavy as I ride in my chariot, the desert sun beating down. I’ve just left Jerusalem, where I journeyed to worship at the temple, seeking God’s presence and answers about the Messiah. As a Falasha, I honor the Torah, descended from Israel’s tribes, perhaps Levi, who once guarded the Ark. In Aksum, we believe the Ark—or its sacred Mercy Seat—rests, hidden since Manasseh’s evil days, entrusted to us by Levites through Pharaoh Necho. My queen may have sent me to inquire about this relic or the Messiah’s coming, but Jerusalem offered no clarity. The temple was grand, yet I, a eunuch, felt barred, unclean (Deuteronomy 23:1). Now, I hold a costly scroll of Isaiah, reading aloud to ease my soul, but the words puzzle me. Who is this Servant? Why do they stir my heart?
Isaiah 52:13-15 – The Servant’s Exaltation
“Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. As many were astonied at thee; his visage was so marred more than any man… so shall he sprinkle many nations; the kings shall shut their mouths at him…”
My Thoughts: This Servant—God’s chosen one—will be exalted, lifted high! My heart leaps; is this the Messiah we await in Aksum? As treasurer, I serve Candace, but this Servant serves God, wise and glorious. Yet, why “marred”? A king’s face should shine, not be disfigured. I picture the Ark’s Mercy Seat, its cherubim gleaming, where God meets His people. Is the Messiah like that throne, sprinkling nations with blessing? But how can He be marred and exalted? In Jerusalem, I heard whispers of a crucified teacher, Jesus, but a dead man cannot be king. My Falasha fathers taught of a conqueror, not a sufferer. I read on, seeking answers.
Isaiah 53:1-3 – The Servant’s Rejection
“Who hath believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant… he hath no form nor comeliness… He is despised and rejected of men; a man of sorrows, and acquainted with grief…”
My Thoughts: Who is this? The arm of the Lord, His power, revealed in a man despised? I’m a eunuch, scorned by some, yet trusted by Candace to guard her treasure. But this Servant—rejected, sorrowful, unlovely? My people in Aksum revere the Ark, a symbol of victory, carried in triumph like our tabots at Timkat, when priests dance and waters are blessed. How can the Messiah be a man of grief? I expected a warrior to restore Israel, to sit on the Mercy Seat’s glory. Was my journey to Jerusalem in vain? The scroll trembles in my hands; I feel His sorrow, but I don’t understand.
Isaiah 53:4-6 – The Servant’s Suffering
“Surely he hath borne our griefs, and carried our sorrows… he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray… and the Lord hath laid on him the iniquity of us all.”
My Thoughts: My breath catches. This Servant suffers for us? Wounded, bruised, for my sins? As a Falasha, I know the sacrifices—blood on the altar, like the Mercy Seat on Yom Kippur, cleansing Israel. But this man bears the punishment himself! I think of Aksum’s relic, the Mercy Seat, where God’s mercy flows. Is this Servant its living fulfillment? Yet, how can one man atone for all? In Jerusalem, I heard of Jesus’ cross, mocked as a criminal. Could he be this Servant? No, the Messiah must reign, not die! My mind spins; I need guidance. O God, reveal Your truth!
Isaiah 53:7-9 – The Servant’s Submission
“He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter… for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death…”
My Thoughts: A lamb, silent, slaughtered? My heart aches. In our Falasha traditions, we offer lambs, but this Servant is the lamb, dying for Israel. I recall the Ark’s journey, hidden from Manasseh’s evil, guarded in Aksum for God’s glory. Is this Servant’s death like that—hidden, yet purposeful? But “his grave with the wicked”? The Messiah should live forever! I heard Jesus was buried in a rich man’s tomb, yet his followers claim he rose. Is this the “report” few believe (53:1)? I’m Candace’s treasurer, trusted with gold, yet this scroll holds a treasure I can’t grasp. Who is He?
Isaiah 53:10-12 – The Servant’s Victory
“Yet it pleased the Lord to bruise him… he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand… Therefore will I divide him a portion with the great… because he hath poured out his soul unto death…”
My Thoughts: Hope stirs! Though bruised, the Servant lives, His days prolonged! God’s pleasure prospers through Him, like a king dividing spoil. This is the Messiah I sought—a victor, yet one who dies? My Falasha heart clings to the Ark’s promise, the Mercy Seat where God dwells. Is this Servant the one to whom Ethiopia will present our sacred relic, as Isaiah 18:7 foretells? I see Timkat in my mind—tabots carried, waters blessed—pointing to a greater baptism. But how does death lead to life? I’m lost, yearning for understanding.
Enter Philip
As I read aloud, a man runs beside my chariot—Philip, sent by God’s Spirit (Acts 8:29). “Understandest thou what thou readest?” he asks (Acts 8:30). I confess, “How can I, except some man should guide me?” (Acts 8:31). I invite him to sit, pointing to Isaiah 53:7-8: “He was led as a lamb to the slaughter… who shall declare his generation?” Who is this Servant? I ask, my heart pounding. Philip, with joy, declares it is Jesus, the Messiah, who suffered, died, and rose, fulfilling the scroll. He was wounded for our sins, exalted by God, and will return to reign. My confusion lifts; the Mercy Seat’s mercy is embodied in Him! I see water ahead and cry, “What doth hinder me to be baptized?” (Acts 8:36). Believing, I’m baptized, my soul rejoicing (Acts 8:38-39).
The Moment of Philip’s Disappearance
I stand by the water’s edge, my robes dripping, my heart ablaze with joy. Moments ago, Philip baptized me, sealing my faith in Jesus, the Messiah revealed in Isaiah’s scroll. The words of the Suffering Servant—“wounded for our transgressions” (Isaiah 53:5)—echo in my soul, now clear through Philip’s teaching. As a Falasha, I’ve longed for God’s anointed to restore Israel, to sit above the Mercy Seat we guard in Aksum, hidden since Manasseh’s evil days. I, Candace’s treasurer, trusted with Ethiopia’s wealth and perhaps its sacred relic, found the true treasure in Christ. I turn to thank Philip, to ask more of this Jesus who died and lives, but—where is he? My eyes scan the desert road; the chariot waits, my retinue watches, but Philip is gone! Vanished, as if the wind carried him away!
Shock and Awe
My breath catches. “Where has he gone?” I whisper, my voice lost in the Gaza breeze. One moment, he stood beside me, his words piercing my heart like a prophet; now, he’s nowhere. I search the horizon, thinking he might have run ahead, but the road is empty. My servants murmur, their eyes wide—did they see him vanish? As a Falasha, I know the stories of Elijah, carried to heaven in a whirlwind (2 Kings 2:11), and Enoch, taken by God (Genesis 5:24). Has the Lord Himself snatched Philip away? My mind races: this is no trick, no mortal act. The God of Israel, who spoke above the Mercy Seat (Exodus 25:22), has done this! I fall to my knees, trembling with awe. The same Spirit who guided Philip to my chariot (Acts 8:29) has taken him, a sign of divine power.
Spiritual Confirmation
My heart pounds, not with fear, but with certainty. Philip’s disappearance is God’s seal on this moment. In Jerusalem, I sought the Messiah, barred as a eunuch from the temple’s heart (Deuteronomy 23:1), yet here, in this desert, God met me. Isaiah’s words—“he shall sprinkle many nations” (Isaiah 52:15)—come alive; I, an Ethiopian, am sprinkled with baptism, claimed by the Messiah! Missler would say this confirms the Gospel’s reach to “the ends of the earth” (Acts 1:8), to Aksum, where we guard the Mercy Seat for His return. Philip’s vanishing proves this was no chance meeting but a divine appointment. The Lord, who hid the Ark from Manasseh, has now revealed His Son to me through Philip, and taken him to show His glory. I feel chosen, humbled, yet bold.
Joy and Purpose
I rise, my face radiant, and laugh with joy. “The God of Israel lives!” I proclaim to my retinue, who stare in wonder. Philip’s absence doesn’t diminish my faith; it strengthens it. Missler notes I “went on my way rejoicing” (Acts 8:39), and I do, my soul singing like the Timkat hymns I’ll later know, where tabots dance and waters are blessed. As treasurer, I’ve guarded gold, but now I carry a greater treasure: the truth of Jesus, the Servant who died and rose, who will reign on Mount Zion. I think of the Mercy Seat in Aksum, its cherubim awaiting the Messiah’s glory (Isaiah 18:7). Perhaps my queen sent me to find Him, and though Philip is gone, I have His Spirit. I must tell Candace, my people, of this Savior!
Connection to Ethiopia’s Destiny
Climbing into my chariot, I ponder my role. Philip’s disappearance feels like a call to action: as Elijah passed his mantle to Elisha, Philip has passed the Gospel to me. I urge my driver onward, eager to share this news, my heart fixed on Christ.
References:
ACTS 8 - ETHIOPIAN EUNUCH
Les Feldick - Audio
A Relic with a Future
Chuck Missler- Acts Session 6. Chapter 8
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