Acts (Written)

More WWII war heros. State Capitol, Texas.

Thursday, 14 July 2022

Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. Acts 8:39

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The last verse saw Philip and the eunuch going down into the water where Philip baptized the eunuch. With that remembered, it next says, “Now when they came up out of the water.”

Though the act of full immersion baptism is debated based on the words of the last verse, the thought of coming up “out of the water” gives a good indication of being in the water, not “by” the water or having a jar of water in the hand. If they were in the water, it seems likely that the intent is to fully immerse. But, as previously stated, the Greek word transliterated as “baptize” signifies full immersion. Despite this, the baptism was conducted and then they came up out of the water. At this time, it says that “the Spirit of the Lord caught Philip away.”

Here, the word harpazó is used. It signifies to seize, snatch, catch away, and so on. It is a forceful action of removal. Some, in an attempt to eliminate the supernatural element, will say that this was a strong urge that was so irresistible, Philip had to depart immediately. If this was the case, other words sufficient to the situation would be more appropriate. An example of this is found in Acts 18 –

“When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ.”

Philip was not merely compelled. Rather, he was snatched away by an external force, meaning the Spirit. As incredible as this sounds, it is not without precedent. It happened in the Old Testament, such as in the taking away of Enoch in Genesis 5, and which is explained in Hebrews 11:5. Elijah was also taken bodily to heaven in a chariot of fire and a whirlwind in 2 Kings 2:11. Ezekiel was taken in the spirit to another location in Ezekiel 3, but that could simply be a vision and not a physical transportation.

In the New Testament, the word harpazó is used fourteen times. Each time it is used with a clear reference to a physical removal, even if it is stopping such a physical removal (such as in John 10:28). It is used of Paul being caught up to the third heaven in 2 Corinthians 12:2 & 4. Admittedly, Paul says there, “whether in the body I do not know, or whether out of the body I do not know.” Even if it was out of the body, there was a removal from one place to another that was not accomplished by the one being transported. If it was in the body (of which he was not sure), then a physical transport would have taken place.

The word is also used in 1 Thessalonians 4:17 when speaking of the saints being “caught up” together with the dead in Christ at the rapture. Due to the sudden and external nature of the words in these other instances, it seems unlikely the Spirit would inspire Luke to use this word unless Philip was abruptly and miraculously transported. A sudden urge to leave might cause Philip to get up and say, “Great baptism, now I simply must go,” but it would leave the eunuch thinking Philip was a bit odd. Rather, the purpose was certainly to confirm to the eunuch, and to those with him, that God had accepted the rite of baptism and demonstrated that fact with the sudden and remarkable catching away of Philip. With this certainly being the case, it next says, “so that the eunuch saw him no more.”

In the desert, one can see a long way in the distance. If Philip had suddenly departed, no matter how fast his feet could run or his mount could gallop, it would be a good long span before he could not be seen any longer. If that is how Philip departed, Luke would surely have said something like, “And so Philip departed in haste, leaving the eunuch behind.” The words shout out for a sudden, miraculous, and immediate removal of Philip from the spot. With that, and speaking of the eunuch, it says, “and he went on his way rejoicing.”

It is a mistranslation. Rather, it says, “for he was going his way rejoicing.” There is a reason (for) and the verb is imperfect (he was going). In 2 Kings, when Elijah was taken to heaven, it says –

“Now when the sons of the prophets who were from Jericho saw him, they said, ‘The spirit of Elijah rests on Elisha.’ And they came to meet him, and bowed to the ground before him. ¹⁶ Then they said to him, ‘Look now, there are fifty strong men with your servants. Please let them go and search for your master, lest perhaps the Spirit of the Lord has taken him up and cast him upon some mountain or into some valley.’
And he said, ‘You shall not send anyone.’
¹⁷ But when they urged him till he was ashamed, he said, ‘Send them!’ Therefore they sent fifty men, and they searched for three days but did not find him. ¹⁸ And when they came back to him, for he had stayed in Jericho, he said to them, ‘Did I not say to you, ‘Do not go’?’” 2 Kings 2:15-18

Luke is providing a contrast to this account. The prophets from Jericho wanted to find Elijah, not wanting to entertain the thought that they would never see him again. The eunuch in Acts didn’t do this. He did not send any of those with him to look for Philip. He did not travel back up the road to Jerusalem. Rather, he knew that Philip had been caught away, and he was content with that, even to the point of rejoicing. He had received a visual confirmation that his faith was confirmed as saving faith and that his act of obedience in being baptized according to the Lord’s word was acceptable.

Life application: The Ethiopian eunuch had very limited interaction with Philip, but it was long enough for him to make a reasoned decision about what he had heard. He accepted the message, he believed, and he was obedient to the command of the Lord in receiving baptism. In the end, he went away rejoicing.

But someone had to tell him about Jesus and share the gospel with him. The Lord sent Philip. There are people in your area, your family, your work environment, and your general sphere of life that need to hear about Jesus. Are you hoping the Lord will send someone to tell them about Jesus? He has. He has sent you. The only question is, “Are you going to be obedient to the commission you have been given?”

Don’t wait for the Lord to do the miraculous and send someone along to tell these people. He already performed the greatest miracle in your life when He saved you. It’s time for you to respond in kind and share what you know!

Lord God, thank You for the salvation that I have been given through faith in the shed blood of Jesus Christ. Now, give me the strong desire, will, and ability to tell others the same message I have heard. Help me to be the next link in getting this word out to others. To Your glory, I pray. Amen.

Vietnam war heroes. Texas Capitol.

Wednesday, 13 July 2022

So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Acts 8:38

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse conveyed the proclamation by the eunuch that he believed the gospel. As such, he was saved (Ephesians 1:13, 14, etc.). With that noted, it next says, “So he commanded the chariot to stand still.”

It is certainly the eunuch who gave the command. Without any intervening words, it is obvious that he was unwilling to wait another minute to comply with the command of the Lord that is to accompany acceptance of the gospel –

“‘Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:19, 20

The notable point to consider is that nothing is said in the account of Philip’s talk with the eunuch concerning baptism. And yet, the eunuch is the one who is said (verse 8:36) to have broached the subject. Baptism would have been wholly unknown to him as a rite of faith in Christ Jesus, and yet he both asked about it and then commanded the chariot to stand still the moment that he had professed his faith in the Lord.

In other words, and what must be the case, is that Philip – as a part of his evangelization – specifically discussed the matter of baptism. They may have talked about a thousand other things as well, but this account mentions none of them, including the Lord’s Supper, right living, holiness, Jesus’ genealogy, or innumerable other points of doctrine concerning life in Christ.

But in his zeal to be obedient to the Lord in whom he professed faith, he initiates the subject in this account. As such, Luke records, “And both Philip and the eunuch went down.”

They got down from the chariot and went to whatever source of water was there. Nothing is said of those who are with him. It is possible that Philip baptized one or more of the eunuch’s cohorts, but the attention is on him. If others heard and believed, their faith and baptism are simply overlooked. He stands as the focus of the narrative.

Next, it says they went “into the water.” Much discussion has been made concerning these words as if they prove full immersion was the standard practice. But the Greek word can mean either “to” or “into.” There is no point in speculating on this. The word transliterated as “baptize” speaks for itself. It means to submerge. To do anything else defeats the imagery of Christ. Further, baptism always follows faith in the Bible.

• Hear the gospel
• Believe the gospel
• Be submerged in water as a mark of the faith that has been expressed

As such, Luke says, “and he baptized him.” Though the account is descriptive, it is in compliance with the word of the Lord, and it fits the repeated pattern in Acts where every person who comes to be a believer in Christ is seen to receive baptism.

As for the eunuch, his faith in Christ becomes a part of a greater pattern that goes back to the early Genesis account. In the record of the sons of Noah, they are named in the order of Shem, Ham, and Japheth. This is repeated five times in Genesis and then in 1 Chronicles. These three sons represent all of humanity today.

Shem, though not the eldest, is mentioned first, and those of his line are the first to receive baptism (Acts 2). The next son, Ham, is now represented by this Ethiopian eunuch. The final son, Japheth, will be represented in this pattern in Acts 10. Thus, the order of the sons of Genesis is followed exactingly in Acts in relation to faith, and then baptism, of these people groups.

Life application: A few questions to understand proper doctrine:

1. When were the instructions for the Lord’s supper given? The answer is in Luke 22 (see also Matthew 26 and Mark 14), prior to (but in anticipation of) Christ’s cross and the introduction of the New Covenant. They are quoted by Paul in 1 Corinthians, exactingly following the instructions first given by Jesus.
2. When are the instructions for baptism given? The answer is in Matthew 28, after Christ completed His work, and after the introduction of the New Covenant.
3. Are all believers, Jew and Gentile, a part of the New Covenant or not? Yes. If someone answers “No” to this, then he has no part in Christ (See 1 Corinthians 11 and 2 Corinthians 3:6).

As all true believers are a part of the one and only New Covenant, and as Jesus ties the rite of baptism into the proper practice set forth for believers (just as the Lord’s Supper is), it is the height of hypocrisy for someone to accept the Lord’s Supper and yet not accept baptism – both in doctrine and in practice. It shows a poor understanding of doctrine, a streak of disobedience to the word of the Lord, and an attitude of arrogance that cannot be considered acceptable within the faith.

For proper doctrine, follow the three points noted in the main body of the commentary above. Anything else is disobedience to the word of the Lord.

Lord God, help us to think clearly concerning what Your word is saying. Help us to properly divide what is being said. And help us not get caught up in false teachings that improperly handle this sacred treasure You have given us. May we be found as acceptable vessels, ready for Your use at all times. Amen.

War heroes – Korean War and Vietnam. Texas Capitol.

Tuesday, 12 July 2022

Then Philip said, “If you believe with all your heart, you may.”
And he answered and said, “I believe that Jesus Christ is the Son of God.” Acts 8:37

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous words revealed the eunuch’s desire to be baptized, asking, “What hinders me from being baptized?” With that, the words of verse 8:37 are given. This verse, however, is not found in many Bibles. The usual reason given by scholars and translators is that it is “not found in the best texts.” That is a subjective analysis, assuming that one text is better than the other, usually because of age – “If it is older, it is better.”

The inclusion of this verse doesn’t harm any other theology presented in the Bible, but more, it is to be remembered that Acts is a descriptive account of what occurred. Set doctrine is to be based upon what is stated in the epistles. Philip is simply saying what he believes the circumstances demand based upon a short meeting with this person. As such, in response to the eunuch’s question, Luke records, “Then Philip said.”

Philip is an evangelist. What he has done and continues to do is recorded in the epistles, but he is not an apostle, as such his words must be taken in light of the prescriptive epistles. Luke just records what he says as any accurate historian should. With that noted, Philip’s words are, “If you believe with all your heart, you may.”

More rightly, the words read, “If you believe out of [or from] all your heart, it is permitted.” The word translated as “may” is generally translated as “lawful.” It is that which is permitted based on the surrounding circumstances. For example, for one under the law, that person would use this word to indicate something acceptable to the law, hence “lawful.”

Philip has set a standard for the eunuch to ensure that he fully grasps the gospel that has been presented. He is letting the eunuch know that an outward display doesn’t save, but rather a change in the heart is what speaks out to God. This is reflective of what Paul says later in Romans 10 –

“But what does it say? ‘The word is near you, in your mouth and in your heart’ (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. ¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:8-10

Philip’s point of saying “out of all your heart” is certainly with the understanding that nobody really half-heartedly believes anything. A person may not fully understand a matter, but what he does understand is either accepted or rejected. The “heart” in Scripture does not speak of the emotions as we use it today. Rather, it is the seat of reason and understanding. The conditional statement has been set forth by Philip based on what he has said to the eunuch. With that, Luke records, “And he answered and said, ‘I believe that Jesus Christ is the Son of God.’”

Several points can be gleaned from his answer. The first is that he connects the term “Christ” to Jesus. The eunuch either knew that Israel anticipated a Messiah or Philip explained what that meant. The eunuch has affixed that title to the name, accepting that He is the One to have fulfilled that role.

Next, as the passage from Isaiah spoke of His suffering and death, something then explained by Philip, it is clear that the eunuch also heard of and accepted the resurrection of Jesus, because he says that Jesus Christ is (present tense) the Son of God. He has obviously accepted the premise of the resurrection.

Thirdly, in saying that He is the Son of God, it is an affirmation that God is His Father. The logical conclusion is that Philip explained this to him and told him of the incarnation. Jesus is not simply an “adopted” son of God, but the Son of God, begotten of the Father. Otherwise, there would be no need to state this. In his proclamation, he is thus acknowledging the deity of Christ and, therefore, His sinless perfection.

It is this that is expected of those who hear the message. He has believed and his confession has been made.

The Pulpit Commentary states, “Irenaeus, in the third book against Heresies, Acts 12:8, distinctly quotes a portion of this verse. … and Cyprian, in his third book of Testimonies, 43, quotes the other part of the verse. In proof of the thesis that “whoever believes may be immediately baptized.”

Irenaeus was born in 130AD. Cyprian was born in the early 3^rd century and died in 258AD. As these two men included portions of this verse in their writings, if the verse is spurious, it was added at a very early date. The obvious reason why someone would claim that it was inserted later is that without verse 37, there appears to be a sudden jump in action from Acts 8:36 to Acts 8:38 –

Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?”
³⁸ So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him.

Without verse 8:37, someone may suppose that Philip didn’t cross every t and dot every i. But Acts is not given for that purpose. It is given to tell us what occurred, to whom they occurred, and where things took place. We are not supposed to get our precise theology from the book. Rather, we are to take a global view of the book of Acts in order to understand what occurred and why. Whether original or spurious, the inclusion harms no other doctrine, and its exclusion leaves nothing out that would leave a void in our understanding of right doctrine.

Life application: What Peter says in Acts 2 is not something that applies to all people at all times. He was speaking to the people of Israel during a certain time and at a certain event. His words cannot be applied to Gentile believers who are not of Israel, except as a descriptive account of what occurred.

The account of the Ethiopian eunuch is something that is historically recorded as having occurred. It was at the leading of the Holy Spirit, it was conducted by an evangelist who had sufficient information to properly witness to another person about Jesus, and it shows (in the coming verse) that this person was baptized into the faith.

Nothing is prescribed here for us. We do not have to evangelize people in the desert. We do not have to ride with people in a chariot in order to tell them about Jesus. We do not have to start with Isaiah 53 when we talk about the Lord. And so on. As these things are true, there must be another reason for the inclusion of this account.

That reason will be looked at in the next verse. Other than that, it is a historical record of a person physically unacceptable to be included in the assembly of the Jews under the Law of Moses, but who is fully acceptable to be included in the body of believers who are saved by Jesus Christ.

Heavenly Father, help us to be willing to talk to any and to all who come into our paths about Jesus. There is none too far from Your saving grace, and there is every reason why we should open our mouths and speak forth the beautiful message of the gospel. Help us to be faithful in this, O God. Amen.

Medal of Honor Recipients, Texas Capitol.

Monday, 11 July 2022

Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?” Acts 8:36

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse said that Philip opened his mouth and began to preach Jesus to the Ethiopian eunuch. Luke next records, “Now as they went down the road.”

It is obvious that Philip continued with the preaching as they preceded from Jerusalem to Gaza, sitting next to the eunuch and telling him the things he knew about Jesus and His fulfillment of Scripture. And it obviously had the intended effect on him as is seen in the coming words, which begin with, “they came to some water.”

The words are not unimportant. It said that Philip preached Jesus to the eunuch. And yet, the obvious intent – and as will be seen explicitly in a moment – of the note about water is that a part of Philip’s preaching about Jesus was the fulfillment of the command concerning baptism. Luke directly ties evangelism about Jesus in with the requirement to be baptized.

Although this is a descriptive account, it is forming a normative pattern when taken with all of the other instances given in Acts. And more, it is a direct and unambiguous note of obedience to Jesus’ words that were given after the resurrection and in connection to the New Covenant. With this in mind, and in confirmation of this, it next says, “And the eunuch said, ‘See, here is water.’”

The Greek more directly says, “Behold! Water!” It is as if the eunuch was marveling that such a propitious thing occurred on the desert road at exactly the time that he had chosen to believe the gospel presented to him.

Of this water, various travelers over the centuries have attempted to determine what source is being spoken of. But that is less important than the fact that water was there, right in the barren desert, in order to provide immediate compliance with the Lord’s command to be baptized. Taking full advantage of the moment, the eunuch immediately asks, “What hinders me from being baptized?”

One cannot ask about something like baptism unless he has first been told about it. As such, it is apparent that the preaching of the gospel included the subject as a core part of what was said. Because this was so, the eunuch immediately wants to comply with this outward ritual as a demonstration of the inward change that has occurred.

Life application: The Ethiopian eunuch is a Gentile. He has not been described as a proselyte to Judaism, and that cannot be inferred from the text, nor was it allowed under the law due to his being a eunuch. He is a man who came to worship God in a nation where he could not be accepted into its assembly.

And yet, he has now been accepted by the very fulfillment of every type, shadow, and picture that the law only anticipated. And that, by a mere act of faith (as will be seen in the coming verse). In his zeal to be identified with this new faith, and in direct obedience to the command of the Lord, he suggests baptism as soon as water is seen.

How is it that entire theologies have been developed and various cults have arisen that cannot comply with what this eunuch so readily was willing to seek. It is because they have improperly divided the word of God, and they have failed to understand the structure, intent, and message that the book of Acts is conveying.

This book is a key and pivotal marker in what God is doing, not by dividing His gospel between people groups, as if there is more than one gospel. Rather, God is showing a transition away from focusing on the Jewish people to a focus on Gentiles. And the reason for this is not that the Jews have been cut off permanently, but because – in their failure to accept Christ – they have gone into the punishment of the law that they chose to be judged under, instead of the freedom that He offered them in the giving of His Son.

The messianic promises to Israel will be realized when this time of punishment ends. And that will end when they – as a nation – call out to God through Christ Jesus. Until then, the one and only gospel (with its commands from the Lord), has gone to the Gentiles. Let us be faithful to comply with His words and not get ourselves caught up in the aberrant doctrines which have crept in and torn apart what is sound and proper concerning life in Christ.

Lord God, may we be found obedient to those things You have commanded us in our acceptance of the good news about Jesus. You have told us to be baptized, and You have told us to observe the Lord’s Supper. How is it that we can’t get these two basic things right? May we not fail to comply henceforth. To Your glory! Amen.

Texas Civil War and Indian War Heroes.

Sunday, 10 July 2022

Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. Acts 8:35

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the previous verse, the Ethiopian eunuch asked who Isaiah was referring to in the passage that he had read. Now, Luke notes Philip’s response. For a more precise translation, this and the next verb are aorist participles – “Then Philip, having opened his mouth, and having begun at this Scripture, preached Jesus to him.” With this understood, they can be looked at, beginning with, “Then Philip having opened his mouth.”

This is a common term, a Hebraism, that is used when a purposeful utterance is made. When referring to a living being, it actually goes back to the Lord opening the mouth of the donkey in Numbers 22 –

“Then the Lord opened the mouth of the donkey, and she said to Balaam, ‘What have I done to you, that you have struck me these three times?’” Numbers 22:28

This phrase continues to be used throughout the Old Testament to indicate such a considered and purposeful utterance –

“Give ear, O my people, to my law;
Incline your ears to the words of my mouth.
² I will open my mouth in a parable;
I will utter dark sayings of old.” Psalm 78:1, 2

It then continues on into the New Testament as well –

“And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. ² Then He opened His mouth and taught them.” Matthew 5:1, 2

It is with such an intentional and fixed purpose that Philips speaks. With that, Luke next notes, “and beginning at this Scripture.” Jesus said to the leaders of Israel –

“You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. ⁴⁰ But you are not willing to come to Me that you may have life.” John 5:39, 40

The Ethiopian eunuch has been reading prophecy. As such, Philip began with prophecy. The eunuch was reading Isaiah. As such, Philip began with Isaiah. The words of Isaiah were about the Suffering Servant. As such, Philip began with this depiction. By beginning with this and building upon it, Luke next records that Philip “preached Jesus to him.”

The word is the same one, euaggelizó, already seen three times in this chapter (8:4, 12, & 25). It means “to announce good news.” The Ethiopian eunuch is hearing the good news of Jesus Christ. Philip has obeyed his calling, he has been attentive to the duties associated with it, and a person who was once far off is being drawn near through the preaching of the good news. The results of this will be seen as the narrative continues.

Life application: The best place to start talking about Jesus to someone is whatever place in Scripture that you are in the word at any given time. If you are in a passage about the creation, you can begin with that passage in relation to Him as the Creator. If you are in a passage about someone sinning (like David and Bathsheba), you can begin with the fallen state of man and our relation to Jesus as the Redeemer.

If you are in the book of Exodus and the construction of the tabernacle, you can begin with that and talk about Jesus as the fulfillment of the types and shadows given in anticipation of His body, meaning His tabernacle (see John 1:14). If you are in Leviticus, you can start there and tell how Jesus is the One to cleanse us from defilement, He is our Sacrifice for sins, and He is our Healer and Sanctifier. And so on. If you are in the books of the prophets, you can begin with Jesus as the embodiment of prophecy and the One to whom all prophecy finds its Source, purpose, and ultimate fulfillment. And so on.

There is no part of the Bible that cannot be used to tell about Jesus because it is all ultimately pointing us to Him. Don’t be afraid to simply think it through and then open your mouth and share the good news! Jesus, Jesus, Jesus! It is all about Jesus!

Lord God, help us to always be ready to speak about You, especially right from Your word. There is always a connection that can be made about Him because it was all given to lead us to Him and to reveal Him. Give us wisdom in this, O God. And give us boldness in our speech as well. To Your glory! Amen.