BIBLE IN TEN

Acts 9:4

Tuesday, 19 July 2022
 
Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” Acts 9:4
 
The previous verse told of the light from heaven that shone around Paul as he was nearing Damascus. Now, a voice accompanies that brilliant light. The NKJV is not very precise in its translation. Comparing a more literal translation will show its weakness –
 
Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” (NKJV)
 
“And having fallen upon the ground, he heard a voice saying to him, ‘Saul, Saul, why do you persecute Me?’” (CG)
 
With that noted, the verse can be looked over, beginning with, “And having fallen upon the ground.”
 
Some suppose that this means Paul was on a horse, mule, donkey, or camel. But there is nothing to suggest this. Jesus is said to have fallen upon the ground in Mark 14:35 while in the Garden of Gethsemane. The same words are used in that account as now in Acts, and it is clear that he was walking with the disciples at the time.
 
And so, whether on horse or simply walking by foot, Paul was overwhelmed with the brightness of the glory that shone around him and he fell to the ground. The sentiment is not at all uncommon in either testament. In the Old Testament, for example, when Daniel was confronted with the glory of the Lord, it says –
 
“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength. 9 Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.” Daniel 10:7-9
 
In the New Testament, Peter saw a miracle of the Lord and it overwhelmed him –
 
“But Simon answered and said to Him, ‘Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.’ 6 And when they had done this, they caught a great number of fish, and their net was breaking. 7 So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Depart from me, for I am a sinful man, O Lord!’” Luke 5:5-8
 
Peter’s encounter was one of seeing the effects of the Lord’s power, and yet in comprehending the scope of the miracle, he fell down before the Lord who had performed it. Other such encounters are noted in Scripture. In Paul’s case, as he lay on the ground, it says “he heard a voice.”
 
In Paul’s personal recounting of the event, he says, “I heard a voice speaking to me and saying in the Hebrew language.” As a side note, the word used to describe the language can mean Hebrew or Aramaic. It would have been the common language of the land at the time which was quite different than the Hebrew found in the Old Testament. This is evident from various other passages in the gospels and elsewhere in Acts. Regardless of that, Jesus spoke to Paul in his native tongue “saying to him, ‘Saul, Saul, why do you persecute Me?’”
 
The repetition of the name is a way of showing emphasis and also, at times, personal affinity. Such repetitions are found throughout Scripture in both Testaments. An example from each –
 
“Then they came to the place of which God had told him. And Abraham built an altar there and placed the wood in order; and he bound Isaac his son and laid him on the altar, upon the wood. 10 And Abraham stretched out his hand and took the knife to slay his son.
11 But the Angel of the Lord called to him from heaven and said, ‘Abraham, Abraham!’
So he said, ‘Here I am.’” Genesis 22:9-11
 
“And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. 32 But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren.’” Luke 22:31, 32
 
The Lord is making a personal, emphatic, and targeted call to Saul. It is personal by calling him by name. It is emphatic because he calls it twice. And it is targeted because of the accusation leveled at him, “Why do you persecute Me?”
 
The One, as yet unknown to Saul, directly accuses him of persecution, and He indicates that it is a persecution against His own being. He does not say, “Saul, Saul, why are you persecuting My people?” Rather, he says, “Me.” If thought through, it is another clear indication of eternal salvation. The people of the Lord are “in” the Lord. An attack against them is an attack against Him. And alignment with Him brings the believer into union with Him in a permanent covenantal relationship.
 
Life application: It is important to understand the relationship that existed between Saul (Paul) and Jesus until this point. He was a law-observant Pharisee. Not only that, he was one while the temple still stood and the rites and sacrifices for purification from sin were still being practiced. And yet, Paul was an enemy of Jesus because he had not come to participate in the New Covenant established in Jesus’ blood.
 
Hebrews 7:18, 8:13, and 10:9 indicate that the law is set aside, obsolete, and annulled in Christ. Colossians 2:14 tells us that the law is nailed to the cross. Obviously, nobody walked up to Jesus’ cross and nailed a copy of the law to it. Rather, the words of Paul are given in metaphor. Christ is the embodiment and fulfillment of the law. Jesus was crucified on the cross. The law (Jesus’ fulfillment of it) was crucified on the cross. Jesus died on the cross. The law was made obsolete (abolished – Ephesians 2:15) in His death.
 
If Paul was an enemy of Jesus Christ (the only way to salvation – John 14:6), and yet he was a law-observant Jew living within the framework of the rites of the law, then it tells us – clearly and unambiguously – that no person can be saved by adherence to the law of Moses. But this is what the doctrine of dual covenantalism teaches.
 
It is a doctrine held by the Roman Catholic Church and various figures within Christianity today. Roman Catholicism’s statement on this says, “From the Christian confession that there can be only one path to salvation, however, it does not in any way follow that the Jews are excluded from God’s salvation because they do not believe in Jesus Christ as the Messiah of Israel and the Son of God” (Source: The Gifts and the Calling of God Are Irrevocable (Rom 11:29) by Commission for Religious Relations with the Jews).
 
Likewise, there are innumerable sects and cults within Christianity that espouse partial or total adherence to the Law of Moses as the means of salvation, ignoring the finished work of Jesus. Be sure to think about what is presented in the church you attend and consider the words of the pastor or leadership. This includes attending through videos or livestream. Such teachings are not a part of the gospel, and they must be identified so that they can be rejected.
 
Hold fast to the truth that God has sent His Son into the world, that He has established a New Covenant in His blood, and the only way to be saved is through belief in what He has done. Be ready to both teach this and defend this truth.
 
Lord God, it should not be surprising to us that there is only one way to be reconciled to You. It should be overwhelming to our minds that there is even one way. We are fallen, we have disobeyed, and we are the sinners. And yet, while we were enemies, You sent Christ into the world to save us. Thank You that there is a path to reconciliation with You. Thank You for Jesus Christ our Lord. Amen.
 

Acts 9:3

Monday, 18 July 2022
 
As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Acts 9:3
 
The previous verse had Paul preparing for a journey to Damascus in order to bring back believers of the Way for trial in Jerusalem. Now that thought continues, saying, “As he journeyed.”
 
Concerning the route he would have taken, Charles Ellicott says –
 
“The route by which the persecutor and his companions travelled was probably that taken by the Roman road, which extended from Jerusalem to Neapolis (Sychar, or Shechem), thence to Scythopolis, and so by the shores of the Sea of Galilee and Cæsarea Philippi, and thence under the slopes of Hermon, to D mascus. ... It is, however, possible that he may have taken the road by the Jordan valley by which Galilean pilgrims sometimes travelled in order to avoid Samaria; but the former was beyond all question the most direct and best frequented road.”
 
With that, the Greek next says “it came to pass.” This is omitted by the translators, but it can be seen in the BLB translation –
 
“Now in proceeding, it came to pass as he draws near to Damascus, suddenly also a light from heaven flashed around him.”
 
Somewhere along the journey, it came to pass as “he came near Damascus.” The meaning of the name of the city depends on several things. Abarim defines it –
 
“The Hebrew term for Damascus, namely דמשק (dammasq), means something like The Beginning Of Salvation. The Chronicler's slightly adapted term for Damascus, namely דרמשק (darammasq) means Period Of Salvation or perhaps more precise Full Turn In The Pattern Of Salvation. The Greek name Damascus means Tameness or somewhat more positive Synchronicity.”
 
Damascus is outside of Israel’s borders which is appropriate for the calling that will occur. The apostle to the Gentiles will receive his calling outside of the set borders of Canaan, but still within the area of land originally promised to Abraham in Genesis 15:18. That promise extends the land as far as the River Euphrates. It was there, in the Gentile land close to Damascus that Paul was traveling, “and suddenly a light shone around him from heaven.”
 
The word translated as “shone” is found only here and in Acts 22:6. It signifies to flash around like lightning. Acts 26 will further explain the intensity of this light –
 
“While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, 13 at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me.” Acts 26:12, 13
 
The magnificence of the light outshined the radiance of the sun. With this ultra-intense display of the glory of the Lord now stated, the narrative will continue in the verses ahead.
 
Life application: There are commentaries that will attempt to diminish the magnitude of what occurred with Saul (Paul), saying things like he was driven mad while considering his acts of persecution and this is what produced the vision that happened in his mind. Nothing of the sort is even hinted at. And more, the effects of the light upon his eyes will demonstrate that this was not just an internalized event. Rather, it is an actual appearance of the glory of the Lord as He revealed Himself to Saul.
 
We need to always consider the words of Scripture in the context in which they are given. In the case of this theophany, there is no doubt about how it occurred. At the same time, we need to not be duped by people that claim they have their own visions of God. There is no need for such visions today, and it would be contrary to the word itself that they should occur.
 
Paul was chosen to be an apostle of Jesus, and the events that surround his conversion were necessary for the validation of his ministry, both for himself and for those who would interact with him, such as the other apostles. People’s conversions now occur in accord with what is written in Scripture, and those who are placed in the ministry have the words of Scripture to explain their requirements. There is no need for any extra validations of such things, and none should be expected.
 
Logically, if God is going around giving visions of Himself to people today, there is no need for the word of God in their lives. And yet, it is the word of God that reveals to us what we need to do in order to be saved, to live out our lives in accord with His will, and to appoint to the ministry those we deem to have satisfactorily met its requirements.
 
Don’t look to the sensational when the Bible itself is sufficient for our lives, doctrine, and conduct. Let us be content with this wonderful treasure God has given us.
 
Yes, Lord God! What a treasure Your word is! May we hold fast to it as the rule and guide of our lives as we live them out before You. Help us to apply its precepts to our lives and to seek out the mysteries in it all our days. Amen.

Acts 9:2

Sunday, 17 July 2022
 
and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. Acts 9:2
 
This verse should be taken together with the previous verse. Together, they say, “Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.” With that noted, verse 2 now begins with, “and asked letters from him.”
 
It is from the high priest that the letters are being requested, demonstrating both the authority granted to Paul as well as the great zeal he had in identifying and bringing an end to any who were practicing their faith in the Lord Jesus.
 
As such, these letters would give him authority in any religious matters of the Jewish people. It is the religion under the Law of Moses that established them as a nation. As the worship and religious rites of Israel to serve Yehovah their God were considered religio licita (permitted religion) by the Romans, the high priest would have authority over the Jewish people in such matters as fell within his religious jurisdiction. With that understood Luke continues noting that the letters were, “to the synagogues of Damascus.”
 
Damascus is considered the most ancient city in the world. At the time of Paul, many Jews lived there, and Josephus notes that at the time of Emperor Nero, a full ten thousand Jews were slaughtered there, showing how great the number was.
 
As noted, the Jewish nation was established under the principles of the Law of Moses. As such, the people of that nation were accountable as Jews to the authority of the high priest in this regard. Therefore, letters to the synagogues would bear the high priest’s authority over any who attended those synagogues, or who were simply affiliated with them. Paul notes in 2 Corinthians 11:32 that Aretas was the king at the time. As for the letters, they were to give Paul authority, “so that if he found any who were of the Way.”
 
The Greek reads tēs Hodou – “the Way.” Some translations incorrectly say, “this way,” as if it is referring to one of many ways, but this is not correct. It is a designation concerning the early faith, prior to the introduction of the now more commonly used term “Christian.” It is the same word, hodos, or way, that is found in John 14:4-6 –
 
“’And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. 4 And where I go you know, and the way you know.’
5 Thomas said to Him, ‘Lord, we do not know where You are going, and how can we know the way?’
6 Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’”
 
Thus, “the Way,” is an expression of faith that Jesus is the One way to be reconciled to God the Father. It is applicable to all people, Jews and Gentiles (see Acts 19, e.g.). As for Paul’s plans for those in Damascus, it was all-inclusive, “whether men or women.”
 
Paul was uninterested in what reason a person followed the Lord. He was also uninterested in their gender, as if a woman’s faith was less important than a man’s. His attitude was set on eradication of the faith without regard to any lesser divisions that may have been seen among believers. As such, it was his set determination to find them and arrest them so that “he might bring them bound to Jerusalem.”
 
Once in Jerusalem, there would be a trial to determine guilt and punishment. This is seen in Paul’s words of Acts 26 –
 
“This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. 11 And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.” Acts 26:10, 11
 
Life application: How do you personally feel about faith in Jesus Christ? Do you believe that He is one of many ways to approach God? Are there people in your circle of life that believe this? If so, when you talk to them, do you let them know that the Bible says otherwise? Are you willing to stand on Jesus’ words that He is the way to restoration with God and that none can be restored apart from Him?
 
If you are willing to equivocate on this fundamental truth, what else will you waffle on? If you say you are a follower of Jesus (a Christian, a born-again Christian, a follower of the Way, or whatever) and yet you will not defend the most basic premise of the faith, then what Jesus are you following? His words cannot be picked at random. The Bible is the only source for our faith in Him. As such, we must either accept it (in the proper context) or we have rejected it. If we reject the Bible, then we have no basis for our faith at all.
 
Think reasonably about your faith, and then determine that if you truly believe the message of Jesus, you will put every effort into coming to know Him from His word. It will be well worth it when you stand before the Lord on the day when you are called before Him to give an account of your life.
 
Lord God, help us to think clearly about who You are, about what You have done, and how Jesus is the way in which You have done so. And more, help us to consider that it is the Bible that tells us about Jesus. And so, Lord, help us to take the time each day to study this precious word, and then to also apply it to our walk before You. Amen.
 

Acts 9:1

Saturday, 16 July 2022
 
Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest Acts 9:1
 
The previous verse closed out Chapter 8, explaining how Philip was found at Azotus, and how he preached in all the cities until he came to Caesarea. With that noted, the narrative now returns to its focus that also began in Chapter 8. And so, with the intervening verses about the work of the apostles complete, Luke begins Chapter 9 with, “Then Saul.” He was last mentioned at the beginning of Chapter 8, saying –
 
“Now Saul was consenting to his death.
At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him.
3 As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.” Acts 8:1-3
 
Saul was bloodthirsty as Chapter 8 began, and nothing has changed in his demeanor with this new chapter, as Luke notes that he was “still breathing threats and murder.”
 
The Greek word translated as “breathing” is found only here, empneó. It signifies “to inhale.” Ironically, the KJV translated it just the opposite and incorrectly says, “breathing out.” It is the “element from which he drew his breath” (Thayer’s). Also, the Greek word translated as “threats” is singular, not plural. As such, the words should read that he was “still breathing in threat and murder.” The very breath that he inhaled animated him into a ravaging animal “against the disciples of the Lord.”
 
Paul later acknowledges this conduct during his trial before King Agrippa in Acts 26 –
 
“Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. 10 This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. 11 And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.” Acts 26:9-11
 
As for his statement that he “received authority from the chief priests,” that is next recorded by Luke, saying he “went to the high priest.” The verb is an aorist participle and should read, “having gone to the high priest.” That sets up the continued words of the coming verse. For now, Paul has gone to the high priest with a purpose and intent. All of this is leading to the greatest moment of his life, and one that will affect the lives of billions of people in the millennia to come.
 
Life application: Understanding the meaning behind the words used in the biblical narrative can really give you a sense of what is actually going on in the mind of the person being described. For example, the word above, empneó, is from en (in) and pneó (to breathe). Think about how different translations change your mind about what is being said –
 
Breathing out murderous threats (NIV).
Breathing out threats and murder (BLB).
Uttering threats with every breath (NLT).
Breathing threats and murder (BSB).
Breathing threatening and slaughter (ASV).
Full of menace and the fury of murder (Aramaic).
Spewing death threats (ISV).
Whose every breath was a threat of destruction (Weymouth).
Breathing in threat and murder (CG).
 
Most of these are outwardly directed. You would think that Paul is coming against the people and yelling out to them how he was going to destroy them. Many of them have “threats” in the plural. That gives the sense of repeated threats as if it is going on and on. The NIV (and others) combine the two separate words (threat and murder) into one that describes the other. Each of these will change your perception of what is going on.
 
However, in understanding the meaning of the base words that form the new word, it being from en (in) and pneó (to breathe), you can then see that even if Paul’s actions are directed toward others, the impulse behind them is something that is first animating him to be that way. This is the root of Paul’s problem. Until that is cured, there can be no change in him. The very breath that animates him is angry and hostile. As this is so, it will then be that way when he breathes out as well.
 
Don’t be afraid to do word studies. In fact, take time to do so. The richness of the source of words can completely change your perception of what is actually being conveyed. Translators do their best to convey intent, but unless they are willing to do such word studies (a somewhat time-consuming and laborious task), they may not convey to you what is actually going on. And so, take time to do your own studies if a particular passage especially appeals to you. It is well worth the time you put into it.
 
Lord God, what a wonderful treasure Your word is. It is rich and alive and filled with magnificent insights about the nature of man, the corrective measures for his defects, and how You apply those measures to mold us into Your image. Help us to seek out the riches of Your word all the days of our lives. Amen.

Acts 8:40

Friday, 15 July 2022
 
But Philip was found at Azotus. And passing through, he preached in all the cities till he came to Caesarea. Acts 8:40
 
In the previous verse, Philip was caught away from the eunuch and the eunuch went on his way rejoicing. With that noted, Luke continues with, “But Philip was found at Azotus.” This was a distance of about thirty miles, and nothing is said of him anywhere else. He was on the desert road to Gaza, and then he was found at Azotus.
 
Without any doubt, Luke is trying to convey a sequence of events in a manner that demonstrates something out of the ordinary. If he meant that Philip traveled to Azotus, he would have plainly said that, just as he did four times in this chapter alone –
 
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Then Philip went down to the city of Samaria and preached Christ to them. (8:5)
 
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15 who, when they had come down, prayed for them that they might receive the Holy Spirit. (8:14, 15)
 
So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans. (8:25)
 
Now an angel of the Lord spoke to Philip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is desert. 27 So he arose and went. (8:26, 27)
 
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As for Azotus, it is known in the Old Testament as Ashdod. That comes from the verb shadad which signifies dealing violently with, despoiling, devastating, and so on. As such, it means something like “Ravager.” It was a city of the Philistines in Old Testament times. It is a coastal town, and a part of modern Israel today. It is Israel’s sixth-largest city, and it is about 20 miles south of Tel Aviv.
 
After being found in Azotus, Luke continues the narrative, saying, “And passing through.”
 
Again, Luke’s narrative gives details about Philip’s travels that he did not give in the previous words. Luke has written clearly and precisely concerning the movements of Philip with the exception of the words about his miraculous transportation from Gaza to Azotus.
 
To attempt to dismiss the miraculous intent of the account then diminishes the precision of Luke’s other words that carefully document the movement of Philip and others elsewhere. In other words, it makes Luke look like a less careful chronicler of events than he truly is. The lack of wording here is not a failing of his recording of what happened. Rather, it is a remarkable choice of wording to show exactly what did happen. With that in mind, Luke returns to the carefully worded accounting of Philip’s continued evangelization, saying, “he preached in all the cities.”
 
The verb here is imperfect. It reads, “he was preaching in all the cities.” Philip didn’t just pass by small cities. Nor did he withhold preaching in some. Rather, as he went, he was actively preaching. It is the same careful attention given to describe the movement of Peter and John in verse 8:25 (noted above). Also, it is the same word already used four times in Acts 8, euaggelizó. Philip, Peter, and John had all been evangelizing as they traveled from one major city to another. As for Philip, this continued “till he came to Caesarea.”
 
Luke’s care concerning the details is minute, and yet, it was specifically left out in Philip’s travel from the area of Gaza to Azotus. In other words, the main city of Ashkelon lies between Gaza and Azotus (Ashdod). Along that way are small, populated areas that could be described as “cities.” But Luke never mentions them. The language is purposefully blank to indicate a miraculous transport from one location to another.
 
Philip was taken from the area of Gaza, purposefully taken over the entire area of a major city with smaller surrounding cities, and was deposited in Azotus.
 
Life application: Of the movement of Philip from Gaza to Azotus, Albert Barnes says, “It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.” Charles Ellicott and others likewise try to justify Philip’s travel as having been in a state of ecstasy and not knowing what he was doing as he traveled all the way from Gaza to Azotus. Or they give some other similar explanation.
 
However, doesn’t that insert much more into the narrative than would have been overlooked by Luke? Stated differently, and as was noted above, it actually diminishes the careful attention that Luke always provides. If Philip was in a state of ecstasy, Luke would have said so. If he omitted that, it would then demonstrate a failing on his part to not say so.
 
The reason for dealing so minutely with what occurred is because if you give careful study to the doctrine of the rapture, you will eventually be told that “the church never taught the doctrine of the rapture until the 1800s.” There are several problems with this. First, it doesn’t matter when a point of biblical doctrine is introduced. If it is true, it is true.
 
John Calvin’s teachings, which are held to by the same people that say the rapture is a new doctrine, didn’t come about until John Calvin started teaching them, a couple hundred years before the time of Darby. And so, to claim that Calvin is right, and Darby is wrong based on the time of the introduction of the particular doctrine is a fallacy known as “Chronological Snobbery,” or simply a chronological fallacy. But more, John Calvin’s doctrine, in many ways, is entirely incorrect.
 
Secondly, it is not true that the rapture was first taught in the 1800s. In fact, it is explicitly taught in 1 Corinthians 15 and 1 Thessalonians 4 by the apostle Paul. It is referred to elsewhere in the New Testament, and it is typologically hinted at in the Old Testament.
 
Luke’s carefully detailed account of Philip’s harpazó (his being caught away) is not a blundering account of omission. Rather, it is a purposeful account of omission. It is given to show us that God can remove a person in a moment from one place to another for His own purposes. There is a time when He will do this with all of His true believers in a moment, in the twinkling of an eye.
 
Take time to blink your eyes as fast as you can for a second. If you just did that, you blinked three to five times in one second. The blink of an eye occurs in about 1 tenth of a second which is 100 milliseconds.
 
Get ready. When Jesus calls His people home, it will happen so fast that we won’t know it has happened until it is over. Jesus is coming. Be ready.
 
Heavenly Father, it is true that some believers deny that there will be a rapture. But Your word tells us that is not so. Won’t they be surprised on that day! And won’t we all be elated when we realize what happened! May that day be soon. Amen.

Acts 8:39

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
 
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 him. 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.
 

Acts 8:38

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
 
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 “to” or “into” as well. 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:
 
When were the instructions for the Lord’s supper given? The answer is in Luke 22 (see also Matthew 26 and Mark 14), prior (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.
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.
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.

Acts 8:37

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
 
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. 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 equation 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 3rd 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 the sudden jump 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.

Acts 8:36

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
 
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, He 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.

Acts 8:35

Sunday, 10 July 2022
 
Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. Acts 8:35
 
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 Philip  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 is whatever place 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, even 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. 

Acts 8:34

Saturday, 9 July 2022
 
So the eunuch answered Philip and said, “I ask you, of whom does the prophet say this, of himself or of some other man?” Acts 8:34
 
With the eunuch’s quoting of Isaiah complete, Luke next records, “So the eunuch answered Philip.”
 
As has already been seen in Acts, the word “answered” is used in the sense of “spoke to” or “addressed.” It is not a response to something but the beginning of a communication. He answered, “and said, ‘I ask you, of whom does the prophet say this.’”
 
It is an obvious question to begin with. There is simile conveyed in the verses (as a sheep to the slaughter, etc.), and so to the eunuch it could be that the part seemingly speaking about death could be some type of literary device as well. Without knowing the context, it is just a set of words that could really mean anything. In order to know what is being conveyed, he naturally asks for this context. He then adds in the words, “of himself or of some other man?”
 
The word “man” is not in the original. It asks if it is about himself or someone else. The fact that it is a man is obvious from the text, however. But there are times in the Bible where speaking of a person can mean an entire group of people or even a location –
 
“But you, Israel, are My servant,Jacob whom I have chosen,The descendants of Abraham My friend.” Isaiah 41:8
 
Those who come He shall cause to take root in Jacob;Israel shall blossom and bud,And fill the face of the world with fruit. Isaiah 27:6
 
If the eunuch had read through Isaiah, he may have no idea at all whether the words before him are speaking of a man, a group of people, a location, or some other entity. As such, his question is not only appropriate, but it is a wise thing to ask.
 
Life application: As always, the phrase “context is king” should be remembered and applied. Reading Isaiah and taking the words recorded there in their appropriate context, it should be obvious that the words of Isaiah 53 are messianic in nature. The rabbis of Israel destroy the context in order to hide this fact because it so obviously points to what Jesus accomplished.
 
But this is not uncommon. People shove the church into passages spoken to Israel under the law all the time. The Sermon on the Mount and the Olivet Discourse, for example, were spoken to Israel and they apply to Israel. The context is purposely manipulated to justify presuppositions about various issues, such as the timing of the rapture. But such manipulations don’t change when the rapture will occur. And so, the only thing that has happened is that a pretext is formed. In the forming of a pretext, people’s doctrine will be harmed.
 
To understand this concerning the Sermon on the Mount, Jesus says in Matthew 5 –
 
“For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:17
 
Are the people of the church waiting for the law to be fulfilled? The answer is obvious, “No.” Jesus was speaking to Israel. He still is speaking to Israel. Until they move from the law to Him, they must perfectly adhere to every precept of the law in order to be saved. Those in the church, both Jew and Gentile, have come to Christ. As such, our righteousness is not in the law, but in Him.
 
Context, context, context. Oh, how sweet will be the doctrine of those who maintain proper context!
 
Glorious God, help us to maintain proper context in our doctrine. Amen.

Acts 8:33

Friday, 8 July 2022
 
“In His humiliation His justice was taken away,
And who will declare His generation?
For His life is taken from the earth.” Acts 8:33
 
Luke now continues the quote from Isaiah 53:8 which speaks of the coming Messiah. The eunuch continues to read out the passage to Philip with the words, “In His humiliation His justice was taken away.” The words vary from the Hebrew text, which reads –
 
He was taken from prison and from judgment,And who will declare His generation?For He was cut off from the land of the living;
 
Despite the differences, the words cited now by Luke follow the Greek translation of the Old Testament (the LXX) exactly. As such, unless Luke only later referred to the Greek to write out the words, it demonstrates that the eunuch was reading from the Greek translation.
 
The Hebrew and Greek don’t actually vary as much as may appear from the English translation. Albert Barnes notes, “The word rendered ‘prison’ denotes any kind of ‘detention,’ or even ‘oppression.’ It does not mean, as with us, to be confined ‘in’ a prison or jail, but may mean ‘custody,’ and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried.”
 
As such, the Greek translators may have seen “humiliation” as being equivalent to the idea of His imprisonment. It is in this state of humiliation and being bound and oppressed that He was also denied justice. In studying the events of the trial and crucifixion of Jesus, it is clear that a large number of actions occurred that were contrary to the law. Volumes have been written about this demonstrating the completely unfair trial that Christ Jesus faced.
 
Next, it says, “And who will declare His generation?” The seemingly simple intent of these words is highly debated, and there are many suggestions as to what the meaning actually is. Does “generation” refer to those who are Christ’s after the completion of His work? Meaning those who spring from Him? Does it refer to those who treated Him wickedly? Meaning they are a generation that must be called out and punished for the rejection of their Messiah. And so on.
 
The greater evidence would point to those of His generation who rejected Him. Jesus spoke of them again and again in the gospels. Two of the many examples are –
 
“But He answered and said to them, ‘An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. 42 The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.’” Matthew 12:39-42
 
“Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers’ guilt. 33 Serpents, brood of vipers! How can you escape the condemnation of hell? 34 Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Assuredly, I say to you, all these things will come upon this generation.” Matthew 23:31-36
 
With this considered, the final portion of the eunuch’s reading is, “For His life is taken from the earth.” It is a close enough rendering to the Hebrew and the meaning is obvious in both. The Messiah would be “cut off from the land of the living” (Hebrew text) through a death that would be sudden. He was alive, and then His life was ended. In the Greek, it is clear enough. He was on the earth and His life was in Him. However, that life was taken from Him. The reference of the action is the Messiah, not the earth as if He was abducted by aliens or snatched away by angels.
 
With the reading of these words of Isaiah complete, the narrative will continue in the next verse.
 
Life application: There may be differences between various source texts, and this can cause confusion as to what the true rendering of Scripture is. This is more the case when it becomes evident that some texts have been purposefully corrupted in order to hide or twist obvious things that don’t fit a particular agenda. Likewise, commentaries may have been written which are clearly biased against what really occurred.
 
As this is so, it is a good thing that scholars over the years have taken a global view and looked at all of the texts and commentaries and carefully pieced together where errors have crept in or where they have been intentionally inserted into Scripture. By doing this, those corrupted areas of various texts can be highlighted and dismissed. God has ensured that enough translations exist of the word to allow us to do this, and there is very little doubt about what the actual reading of Scripture is.
 
A very simple example of this is to set a portion of Colossians 1:16 side by side with various translations and see what happened with one particular “translation” –
 
For in him all things were created. NIV
For by him all things were created. ESV
For everything was created by him. CSV
because by means of him all other things were created. NWT
 
The Greek is clear and easy to understand. It is speaking of Jesus, and it conveys the truth that everything was created by Him. However, the NWT of the Jehovah’s Witnesses adds in a word, other, that cannot even be inferred. In their older translations, it used to say, “because by means of him all [other] things were created.” However, the addition of this word was so obviously wrong that people would ask, “Hey, why did they insert that word there?” In order to avoid such questions that have no reasonable explanation, they simply took out the brackets. In this, it then removed any future questions by those who might otherwise be seeking the truth.
 
This sort of manipulation is common, and such an error is easily discovered and dismissed by referring to various translations and then checking with the original. So, when you read the Bible and see things that are hard to reconcile, please understand that there is an answer to your question. Someone out there has done the hard work to point out to you where the resolution is. With a little searching, you will find it.
 
Be confident that what we have is God’s word. Where variations arise, there is always another source text to refer to that will provide the needed clarification to settle any difficulties.
 
Lord God, thank You that You have protected Your word so that we can know what is correct and what has been corrupted, either accidentally or purposefully. Thank You for the assurance we have concerning it. We have full confidence that it is reliable. Hallelujah for Your precious word! Amen.