BIBLE IN TEN

Acts 8:32

Thursday, 7 July 2022
 
The place in the Scripture which he read was this:
“He was led as a sheep to the slaughter;And as a lamb before its shearer is silent,So He opened not His mouth. Acts 8:32
 
It was seen that the Ethiopian eunuch did not understand what he was reading, and he asked Philip to come up and sit with him. Now, Luke’s next words begin with, “The place in the Scripture which he read was this.”
 
The verb is imperfect and should read, “The place in the Scripture which he was reading was this.” The word translated as “place” is only found here in the Bible, perioché. It signifies the contents of a passage. Today, we might say, “the chapter of Isaiah,” or something similar. This allows us to know the section, portion, or particular area that is specifically set apart in one way or another. With Philip next to him, the reading from Isaiah in the particular section is cited –
 
“He was led as a sheep to the slaughterAnd as a lamb before its shearer is silent,So He opened not His mouth.”
 
This section is Isaiah 53. The exact verses are 7 and 8. The words of this verse in Acts are from the Greek translation of Isaiah 53:7. Everything in the chapter was clearly understood to be a reference to the coming Messiah. Only after Christ came and fulfilled the words so perfectly did the leaders of Israel decide to obscure or change the intent from this messianic understanding.
 
As for the content, the words, “He was led as a sheep to the slaughter,” signify willing compliance and even innocence as if it is the right thing to do. In essence, “This is where My Master is leading Me, and so I will not question His direction.”
 
The next words, “And as a lamb before its shearer is silent,” indicate the calm nature of the lamb. It will not resist the master’s manipulation of its body as its hair is cut away. Likewise, Christ did not resist as He was mocked, beaten, scourged, and crucified. He willingly submitted Himself to those appointed over Him and to the will of the Father who had sent Him.
 
And the words, “So He opened not His mouth,” highlight His submission even more. Not only did He not struggle against the physical attacks that He suffered, but He silently endured those things as well, even when false accusations had been leveled against Him. As it says, for example, in Matthew 27 –
 
“Then Pilate said to Him, ‘Do You not hear how many things they testify against You?’ 14 But He answered him not one word, so that the governor marveled greatly.” Matthew 27:13, 14
 
In all ways, He perfectly fulfilled the prophecy that anticipated His actions.
 
Life application: For the most part, Isaiah 53 is wholly unknown to the Jewish people. It is not read in the synagogue, and it is quickly dismissed as a metaphor for Israel if someone questions its meaning. However, almost all Jews know that the basis for their national identity goes back to the Old Testament Scriptures, even if they don’t have an idea of what they say. And most Jewish people know that these Scriptures go back to antiquity.
 
    Further, there are certain names in Scripture that are well known and recognized, such as Moses, David, and Isaiah. Because this is true, using the words of Isaiah without identifying who wrote them is actually a good way of evangelizing Jews. If you ask a Jew, “Can I read you something and you tell me who it is talking about?”, most people will say, “Sure.” We all love to prove how smart we are.
 
And so, if you read Isaiah 52:12-53:13 out loud to a Jew, almost always they will say, “That is speaking about Jesus.” It would be the exception to not hear this reply. Almost all Jews know the record of what Jesus did.
 
After asking them who is being described, and after hearing their reply as “Jesus,” only then would you identify who has written it, meaning Isaiah. This will cause an immediate disconnect in their previous understanding of what is going on. They know Isaiah is from their own Scriptures. They know that Isaiah predates the coming of Jesus, and they know that the words they have heard describe Jesus. With this now facing them, a wall has been broken down. From there, a more complete description of Jesus can be given and a more perfect explanation of how He fulfills all of Scripture can be presented.
 
Be sure to use this means of evangelism if the opportunity comes up. Jews need Jesus just as do all other people. Take advantage of what God has presented in Scripture to bring them to an understanding and appreciation of who He is and what His gospel message means.
 
Lord God, help us to competently and carefully present Your word to those who need to hear it. May we be ready at all times to share it with others. You have carefully provided all we need to bring people to a proper understanding of what Jesus means to them and to their relationship with You. So, help us to use it! To Your glory, we pray. Amen.

Acts 8:31

Wednesday, 6 July 2022
 
And he said, “How can I, unless someone guides me?” And he asked Philip to come up and sit with him. Acts 8:31
 
In the previous verse, Philip asked the Ethiopian eunuch if he understood what he was reading as he read the prophet Isaiah. Luke continues now with, “And he said.”
 
It is the response of the eunuch to Philip, and it reveals a truth that Paul conveys concerning the speaking of tongues in 1 Corinthians 14. If someone speaks in a tongue, what good is it if the mind is not edified? The answer is, “None.” Likewise, if one reads a passage of Scripture, and if it has no reference to anything else in the mind of the reader, then the mind cannot understand what is being conveyed. As such, and because the eunuch has no reference to what he is reading, he responds, saying, “How can I, unless someone guides me?”
 
Vincent’s Word Studies notes that the Greek more closely reads, “For how should I be able?” He then says, “the for connecting the question with an implied negative: ‘No; for how could I understand except.’”
 
This now shows the reason why Philip has been called to meet with the eunuch. He is reading Scripture, and in his reading, he has no reference to understand the context of the passage. With that now possible because someone with a suitable reference is at hand, it next says, “And he asked Philip to come up and sit with him.”
 
Rather, it properly reads, “And he invited Philip, having come up, to sit with him” (BLB). One can see Philip, while the eunuch is talking, pulling himself up into the carriage as if he is going to help out with an explanation. Once Philip is up, the eunuch grants him the honor of sitting with him, probably on his own bench. It shows a willingness on the part of the eunuch to be considerate to a traveler. At the same time, it shows a willingness in him to want to know the meaning of what he is reading.
 
Life application: 1 Corinthians 14 is mentioned in the commentary above. It is a passage that should be carefully studied by everyone, but the overall message is that of edification. The eunuch is reading a passage of Scripture, but his mind is not being edified because he has no understanding of the subject of the material he is reading.
 
As such, if he was to try to teach on the passage himself, he could make the content mean anything he wanted. But there is a context that must be maintained. Stephen will provide the appropriate context so that the eunuch will clearly understand what is being conveyed. And this is just what Jesus did for the two He met on the road to Emmaus –
 
“Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 Ought not the Christ to have suffered these things and to enter into His glory?” 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.’” Luke 24:25-27
 
The overall context of the Bible is Jesus. God is attempting to wake us up to this fact as the pages of Scripture unfold. The passage that the eunuch is reading will be seen to exactingly reveal this truth. To this day, the Jews reject this. And so, when they read the passage that the eunuch is reading (which almost never occurs), their rabbis insert Israel – not Jesus – into it, claiming it is about them.
 
Let us carefully consider Scripture with Jesus as the main Subject. In doing this, we will not be led astray. And pray for the eyes of Israel to be opened to this truth. Until they are, they will continue to miss the most important point of everything God has done, is doing, and will do within the stream of redemptive history.
 
Lord God, help our minds to be understanding of what the intent of Scripture is. May we be fruitful in our comprehension of what You are conveying to us, and may we not presuppose things, inserting them into what is being conveyed. Instead, Lord, help us to draw out from the word the truth of what You are conveying to us. Amen.

Acts 8:30

Tuesday, 5 July 2022
 
So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?” Acts 8:30
 
Philip was just instructed to go near to the eunuch’s chariot and overtake it. With that instruction, it now says, “So Philip ran to him.” There could have been any number of misgivings about approaching a chariot, especially if it was accompanied by a contingent of soldiers or guards, which is not unlikely for such travel.
 
But knowing that the Lord had a plan, his immediate obedience is noted. Once joined up with the chariot, it next says, “and heard him reading the prophet Isaiah.” It was the common way of reading, and it still is in many places today, meaning to read aloud. This is a memory tool, but it would also have been something the others with him could listen to as well.
 
The words that will be cited in the coming verses are directly from the Greek translation of the book of Isaiah. It is probable that this is the version he was reading aloud as well because it was the common language throughout the Roman Empire. With Philip recognizing what is being read, he addressed the eunuch, “and said, ‘Do you understand what you are reading?’”
 
There is a play on words that is expressed in the question. Philip uses the words ginōskeis (to know) and anaginōskeis (to know again). Vincent’s Word Studies notes: “The play upon the words cannot be translated. The interrogative particles which begin the question indicate a doubt on Philip's part.”
 
A good paraphrase might be, “Do you really understand what you are reading?” As he has just been instructed by the Spirit to join himself to the chariot, it probably seemed like an obvious question to ask.
 
He is an evangelist, he comes up to the chariot and hears Scripture from Isaiah the prophet being read, he is familiar with Jesus’ fulfillment of the prophecy, and he is obviously curious if this person had heard of what Jesus accomplished. With that, his words of questioning are fully understandable.
 
Life application: If you are pretty well versed in Scripture, and you hear someone listening to an audio Bible in their car at the gas station or in some other place, or if you see someone sitting and reading a Bible, it would be normal to strike up a conversation. If your pastor had recently preached on the passage the person is listening to or reading, your question may be similar to Philip’s, “Hey, do you know what that passage is about?”
 
This is as common as shingles on a roof and most people are happy to then engage in the conversation. And more, the person may just be curious about the Bible. He or she may not even have a relationship with Jesus. So don’t be afraid to start talking about what you know. Philip followed through with the instruction of the Spirit, and you should follow through with the example as it is laid out in Scripture. Don’t hesitate to engage in a discussion about the word!
 
What a treasure Your word is, O God! May we never lose the excitement we have about it. And, for sure, that will not happen if we stay in it and read it each day. So, Lord, prompt us to carefully attend to this wonderful treasure daily and to share our knowledge of it often! Amen.

Acts 8:29

Monday, 4 July 2022
 
Then the Spirit said to Philip, “Go near and overtake this chariot.” Acts 8:29
 
The previous words referred to the Ethiopian eunuch sitting in his chariot and reading Isaiah the prophet. Now, it says, “Then the Spirit said to Philip.”
 
Although it doesn’t say, “the Holy Spirit,” that should be inferred. What is surely the same Spirit will also be referred to in verse 8:39 and is there called “the Spirit of the Lord.” It is the same term used by Paul in 2 Corinthians 3:17, 18. In whatever manner the Spirit spoke to him, it was clearly understandable, saying, “Go near and overtake this chariot.”
 
The word translated as “overtake” means to join to. It doesn’t just mean “walk alongside,” but actually adhere to it. The Greek word itself, kollaó, comes from the word kólla, glue. Hence, it is to attach to, either literally or figuratively. In this case, he is to come alongside his carriage and grab onto it, or maybe even ask to ride along in it.
 
Understanding the scenario quite well, Cambridge says, “No doubt this royal treasurer had a numerous retinue, and a single traveller on a desert road would be doing what was natural in attaching himself to a train of people who were journeying in the same direction. Philip would therefore be able to approach and hear what was read without being deemed an intruder.”
 
Life application: To this day, and on any given day, there are innumerable claims of people being told by God to do this or do that. People claim divine revelation on hundreds of videos posted to social media every day. But these things must always be considered suspect.
 
First, unless the person is proclaiming the truth about God, the claim must be dismissed immediately. God is not going to validate the religious belief of a person who is not proclaiming Jesus. The innumerable visions and prophecies that fall outside of a Jesus-directed message are lies.
 
Next, a person (Muslim, Buddhist, etc.) who claims to have had a vision of Jesus telling him that he must come to Jesus contradicts the Bible on several levels, but most importantly God has given the church the responsibility to share this message via the word He has given. The conversion of Paul is an exception, and it is recorded in Scripture for us to know what happened and why. To assume that God would go around His word to make exceptions negates the purpose of the word He has given us.
 
Why people cannot find the word of God sufficient for their lives, doctrine, and instruction is hard to figure? God has carefully and meticulously detailed things in His word to show us how His word was compiled, why things happened the way they did, and to show us the fulfillment of the necessary types, patterns, and pictures that are introduced into it.
 
For us to look for something more actually diminishes what the Lord has done in the giving of His word. Let us not do such things. If you come across someone claiming a word from the Lord, a vision, or a prophecy on a website or video, keep going. You are wasting time that could be spent much better on something else. The Bible presents to us all we need to know concerning how things came about to give us the word. May it be considered sufficient to us!
 
Lord God, thank You for the precious word You have given to lead us in our lives and to keep us from error. It will have importance to us when we pick it up and learn it. And so, help us to do just that. Help us to make learning this precious treasure a true priority in our lives. Amen.

Acts 8:28

Sunday, 3 July 2022
 
was returning. And sitting in his chariot, he was reading Isaiah the prophet. Acts 8:28
 
The previous verse introduced the Ethiopian eunuch who had come to Jerusalem to worship. Now it says he “was returning.” Like the Queen of Sheba who came to visit Solomon  , she eventually returned to her own country. So, it is now with this unnamed eunuch. He was on his way back on the desert road leading to Gaza. Luke next records, “And sitting in his chariot.”
 
The word harma, or chariot, is introduced here. It will be seen three times in this account in Acts, and then one more time in Revelation 9:9. It signifies a vehicle of some sort. It is unknown exactly what type of carriage he was in. It is a conveyance that could have been on wheels, or it could have been borne by men on poles, as in a palanquin.In this case, it is most probably not a palanquin. This will be seen in a few verses. Rather, it is probably a carriage suitable for carrying several people. Regardless of the type, it was slow enough for Philip to join beside it. Next, while sitting there in his chariot, it says of the eunuch that “he was reading Isaiah the prophet.”
 
The common way to read was out loud, and this is what would have made the coming events possible. What is most probable is that he was reading the Greek translation of Isaiah, the LXX, or Septuagint. Greek was the lingua franca at the time and would surely have been known to someone in the courts of Candace.
 
And more, it is probable that in having read the Septuagint in the past, it is what brought him to want to worship in Jerusalem in the first place. Not because he was a proselyte, but because he wanted to worship the God proclaimed in their Scriptures. With this now noted, the narrative will continue to unfold in the coming verses.
 
Life application: The man in the chariot was a trusted member of the court of Candace. He was an approved traveler to go to worship in Jerusalem. He is noted now in the Bible as playing a key and pivotal role in fulfilling a particular pattern that is noted in the early Genesis narrative, and yet there is no record of his name.
 
As such, it tells us that it is not his name that is important, but who he stems from – something carefully recorded by Luke, and which must have been told to him by Philip. He is from Ethiopia. As such, he descends from the line of Ham and then through his son Cush. Ham is the son that did something perverted to his father, and because of what he did, Noah placed a curse on Ham’s son Canaan.
 
Despite the curse resting on Canaan, the line of Ham is the least favored line of the three sons of Noah because of what he did to his father. And yet, we are seeing an account of an Ethiopian becoming the center of the biblical narrative. But more, Moses was said to have married an Ethiopian (Numbers 12:1), and an Ethiopian eunuch was given a great note of grace from the Lord in Jeremiah 38.
 
God can work through any supposed limitation we possess. He did it with the Canaanite Rahab the harlot (two strikes against her), he did it through a sketchy intermarriage between Solomon and a woman of Ammon, bringing those who issue from her into the kingly line, and so on.
 
The point is, that whatever limitation you think might be resting upon you, God can still use you for His purposes and His glory. Don’t feel that because the whole world doesn’t know your name that you are somehow unimportant. God does. And with that, and if you are in Christ, you are a most important part of what He is doing in the world. Be confident of this.
 
Lord God, thank You that our names are known to You, and that we each have a part to offer in Your eternal home where the righteous will dwell. Thank You that because of Jesus this is possible. Yes, thank You for Jesus Christ our Lord. Amen.

Acts 8:27

Saturday, 2 July 2022
 
So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, Acts 8:27
 
The previous verse detailed Philip’s commission by the messenger of the Lord to go on the desert road to Gaza. Luke now continues with a note concerning his immediate obedience, saying, “So he arose and went.”
 
Philip is being given a charge completely separate and distinct from Peter and the other apostles. He was part of the dispersion noted early in Acts 8 and he was found faithful in opening his mouth and proclaiming the gospel to the mixed-race of Samaritans. Certainly because of his zeal for telling others the good news of Christ he is commissioned to pass on this same good news again. That is seen with the next words, “And behold, a man of Ethiopia.”
 
There is an immense amount of speculation concerning who this person is in relation to Judaism, but Luke – the most meticulous of chroniclers – says nothing of his being of Israelite descent or of him being a proselyte, both of which he carefully records concerning others elsewhere. Rather, he simply calls him a man of Ethiopia. Vincent’s Word Studies provides additional insights into the word “Ethiopia” –
 
“The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the Ethiopian queens living in an island near Mero, in the northern part of this district. He further remarks: ‘The monuments prove beyond all question that the Ethiopians borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace.’”
 
As for the term anér, or man, it is a general word used to signify a male human. Nothing more should be read into it. To say anything more is to insert into the narrative something unintended by the record itself.
 
He is next called a eunouchos, a eunuch. The word comes from eune (a bed) and echo (to have or possess). As such, it is a person who possesses the bed of another. Scholars, in an attempt to claim he is something other than what is stated, will stretch the meaning of what Luke is clearly conveying. He is a castrated person who attended to the bed of another. He is next noted as being “of great authority.”
 
The Greek word is dunastés, a word connected to our modern word “dynasty.” It signifies a potentate or a mighty leader. Paul uses it in 1 Timothy 6:15 when describing Jesus as “the blessed and only Potentate.” In the case of this man, he is a member of the court “under Candace.”
 
Rather than a name, this is a title used only here in the Bible, Kandaké. Like the term Pharaoh, it is a term used as the dynastic title for the queens of Ethiopia. As such, the person now being described is a high-level official and a eunuch assigned under her. Next, the term Kandaké is explained with the words, “the queen of the Ethiopians.”
 
This would be comparable to saying, “Pharaoh, the king of Egypt,” as is seen quite frequently in the Old Testament and even once in Acts 7:10. This man, who is a eunuch under Candace is the one “who had charge of all her treasury.”
 
This indicates that he was not only powerful in authority, but he was a trustworthy man as well. His position put him over all her treasures. The word used, gaza, is found only here. It is a Persian word adopted by the Greeks and Latins to indicate the treasures and wealth she possessed. Finally, it says of this person that he “had come to Jerusalem to worship.”
 
The immediate conclusion is that some claim this “proves” that he was a proselyte. Rather, this only proves that he came to Jerusalem to worship, but that can actually mean almost anything as people go to “worship” all over the world and for a variety of reasons. Jews went up on the hills of Israel to worship and get closer to whatever god they were worshipping at the time. If he was a proselyte, Luke would have carefully stated it, as he did in Acts 2:10, 6:5, and 13:43.
 
Further, it is claimed that he was there to worship on Passover (Barnes), Pentecost (Cambridge, etc.), as was stated in Acts 2. These same scholars have already said in their commentaries that a long and/or unknown time has passed since Acts 2. It could have been years at this point. There is nothing recorded by Luke concerning the reason that he came other than to worship.
 
Also, being a eunuch, according to Deuteronomy 23:1, he was not acceptable to be counted among the assembly of Israel. Like the Ethiopian Ebed-Melech recorded in Jeremiah, he was not a part of the assembly, even if he was living in the land. This Ethiopian Eunuch may have been worshipping the Lord, like Ebed-Melech, with his heart, even if he was not acceptable under the law. Like Ebed-Melech, he will receive a special note of favor from the Lord for his attentiveness to Him (see Jeremiah 39:15-18).
 
Life application: A few points about this verse, if hyperdispensationalism were true, which it is not, the church would have begun with Philip, not with Paul. This is because he is the first noted as evangelizing a Gentile. However, the church did not begin with Philip either. It began in Acts 2 and both Philip now, and Paul in the verses to come, are (or will be) carrying out the tasks set before them to continue the growth of what the Lord is doing.
 
There is a specific reason for the selection of this Ethiopian and the evangelization of him now. It will be noted in the verses ahead, and it is specifically to complete a pattern that was laid down in the early Genesis account.
 
Secondly, the words “man” and “eunuch” are both used concerning this individual. According to this account in the Bible a man, even if he is physically changed through emasculation, remains a man. Cutting off body parts or being crazy in one’s head and thinking you are not what you were born as does not change what you are.
 
In today’s world, people claim they are something other than what they were designed by God to be. They even go to extreme lengths to physically alter themselves in order to be “something else.” But they are what they are. The only difference is that they no longer properly conform physically to what they are.
 
Heavenly Father, help us to have right thinking concerning our doctrine so that our doctrine will be right. In straying from proper doctrine, our doctrine will be wrong.  As such, only we will suffer, but Your word and its intent for us remains the same. Help us in this, O God. Help us to pursue Your word according to how it is presented. Amen.

Acts 8:26

Friday, 1 July 2022
 
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. Acts 8:26
 
With the account concerning Peter and John completed, the narrative now returns to Philip, beginning with, “Now an angel of the Lord spoke to Philip.” As always, the word “angel” signifies a messenger. Nothing more is said to further define its meaning at this time, but in both 8:29 and 8:39, the Spirit is mentioned as communicating with or physically transporting him.
 
As this is the case, it may be that the “messenger” of the Lord is a dream, a vision, or by direct communication from the Spirit. But because that is not explicitly mentioned, this is only speculation. Regardless of this, Philip is given a direct communication from the Lord through a messenger, “saying, ‘Arise.’”
 
It is a way of indicating that he must now take action according to the word of the Lord. The last time he was mentioned was in Acts 8:13. What is being instructed now is probably while he is still in Samaria. With the apostles there or having left (depending on when this call to him is made), he now has a new charge set before him. One can assume that because of his faithfulness in evangelizing, he is being personally selected to continue on with the Lord’s unfolding of the redemptive narrative.
 
As such, the messenger continues with, “and go toward the south.” As he is in Samaria, it would be to the south of that. The specific directions are being given for a specific purpose which will be revealed in the coming verses. What occurs will bring about a conversion that fits a pattern that goes all the way back to the early Genesis narrative. The Lord is purposefully directing Philip to represent this pattern for the New Testament.
 
In order to do so, Philip is to go toward the south “along the road which goes down from Jerusalem to Gaza.” Here, a word is introduced that is found only one more time, in Acts 22:6, mesémbria, and which is translated as “south.” It is a compound word coming from mesos, meaning “middle,” and hémera, meaning “day.” Hence, it means “mid-day.” 
 
All translations say “south” because it is where the sun is at mid-day. However, it could just as easily be that Philip is being told, “Rise up and go toward mid-day to the road which goes down from Jerusalem to Gaza.” The reason for this is that people would not want to travel in such a hot place at a time like this. Instead, it would be much less taxing to go early in the morning when it was cool.
 
Gaza, or Azzah, means “Strong,” or “Strong Place.” It was granted to Israel as a part of their inheritance when the borders were originally defined in Numbers 34. It was then assigned to Judah in Joshua 15:47. For a historical view of the location, Charles Ellicott provides the following:
 
“The history of the city so named (appearing at times in the English version—Deuteronomy 2:23; 1Kings 4:24; Jeremiah 25:20—as Azzah) goes even as far back as that of Damascus, in the early records of Israel. It was the southernmost or border-city of the early Canaanites (Genesis 10:19), and was occupied first by the Avim, and then by the Caphtorim (Deuteronomy 2:23). Joshua was unable to conquer it (Joshua 10:41; Joshua 11:22). The tribe of Judah held it for a short time (Judges 1:18), but it soon fell into the hands of the Philistines (Judges 3:3; Judges 13:1), and though attacked by Samson, was held by them during the times of Samuel, Saul, and David (1Samuel 6:17; 1Samuel 14:52; 2Samuel 21:15). Solomon (1Kings 4:24), and later on Hezekiah (2Kings 18:8), attacked it. It resisted Alexander the Great during a siege of five months, and was an important military position, the very key of the country, during the struggles between the Ptolemies and the Seleucidæ, and in the wars of the Maccabees (1 Maccabees 11:61).”
 
The reason for the specificity concerning what to do (and/or when to do it) is explained by Vincent’s Word Studies –
 
“There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron, and thence through a region actually called a desert.”
 
In order to ensure that the divinely planned meeting that is intended to happen comes about, Philip is given exacting instruction. As such, it could be that he is being told to take the south road, or if “mid-day” is intended, the correct road to take would still be known based on the final words of the verse, which say, “This is desert.”
 
If “south” is meant, then these words now may be Luke’s explaining the directions of the messenger. If “mid-day” is meant, then this is the messenger’s explanation of which of the two roads to take. Either way, it is known by Philip to go on a particular road down to Gaza, and it very well may be at a particular time of day. The latter seems quite possible based on the events that will come about in the verses ahead.
 
Life application: The events taking place in Acts are often given with very specific instructions to those who are to carry them out. A plan is being worked out, and patterns and parallels to other parts of the Bible are being completed now in Acts. Only in referring to the Old Testament can these be understood.
 
God is revealing to us the redemption of man. But man isn’t just one line of people, even if all people descend from one man. Rather, there are records of who various people groups are, and we are seeing the divinely unfolding plan of God for those groups of people. Some were to be exterminated for His sovereign reasons. And yet, even in the extermination of those people groups, there are those who are spared. One example is seen in the instructions to Israel –
 
“But of the cities of these peoples which the Lord your God gives you as an inheritance, you shall let nothing that breathes remain alive, 17 but you shall utterly destroy them: the Hittite and the Amorite and the Canaanite and the Perizzite and the Hivite and the Jebusite, just as the Lord your God has commanded you, 18 lest they teach you to do according to all their abominations which they have done for their gods, and you sin against the Lord your God.” Deuteronomy 20:16-18
 
Among those in this group who Israel failed to exterminate are several people who became key figures in the redemptive narrative, such as Rahab the harlot, Uriah the Hittite whose wife was Bathsheba, and Araunah the Jebusite. Jesus descends from both Rahab and Bathsheba, and He holds the title to real estate because of the record of a purchase made from Araunah that is found in 2 Samuel. None of these things occurred by accident, even if Israel failed to do as they were instructed.
 
If you feel you are either unimportant or that your role in God’s plans and designs is insignificant, you are incorrect. These people probably felt just the same way. And yet, they became central figures in what God was doing. And you will be a central part of what God is doing as well. Metaphors are used concerning believers such as “living stones” or “pillars” in the temple that the Lord is building.
 
A temple cannot stand without proper support. As such, it cannot stand without you. God has figured you in as a most important part of what He is creating. Be pleased to know this.
 
Lord God, thank You that we are counted as important parts of what You are doing. You hold all of the power of the universe, and more, in Your hands, and yet You have determined that we are useful in the temple You are building where we will dwell with You forever. Thank You that You have such care, even of us. Amen.
 

Acts 8:25

Thursday, 30 June 2022
 
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. Acts 8:25
 
With the narrative concerning Simon complete, Luke now continues with the actions of Peter and John, beginning with, “So when they had testified.”
 
The word used, diamarturomai, is stronger than simply testifying. It is the giving of full and clear testimony. HELPS Word Studies says it “is always in the Greek middle voice which emphasizes witnessing done with a high level of self-involvement, i.e., with strong personal interest motivating it.” Hence, it may be more suitably translated “having earnestly testified.” They gave their earnest testimony “and preached.”
 
The word here is not the same as the last clause. It means “to say.” Hence, this first clause should read, “They then, indeed, having earnestly testified and having spoken the word of the Lord.” The words give a full description of the care of Peter and John for their mission. They proclaimed the word of the Lord, and they also were fully and intimately involved in testifying to what they personally knew concerning its fulfillment in Christ. Once that was complete in the area where they were, it says, “they returned to Jerusalem.”
 
This mission in Samaria is coming to a close. It is now understood by the apostles that not only was the gospel to be preached to those in Samaria (Acts 1:8) but that the people who believed were given the Holy Spirit. As this is now known, the report of this can be taken back to the apostles in Jerusalem for their understanding. The people of Israel are no longer the only focal point of God’s attention. Something far greater is coming about. The verse next ends with the fact that on their way back, the apostles were also “preaching the gospel in many villages of the Samaritans.”
 
Here, the word “preaching” is correct. It is the same word, euaggelizó, used so far in verses 8:4 and 8:12. It means to evangelize or preach the good news. This is what Philip did originally in “the city of Samaria,” and now these two are doing it in the smaller country towns and villages as they wind their way back to Jerusalem.
 
Life application: Suppose you go on a short-term mission trip. You are excited about going, you raise the funds to join, you get your tickets and such and you go with the mission group. When you get there, you are told it will be a public bus that takes 10 hours to get to the location out in the country. You do your mission work, get back on the bus, head to the airport, and fly home.
 
It was a fun time. You got energized about helping others in a remote place. But did you talk to a single person on the way to the mission spot? Did you talk to anyone on the way back home? What was the point of your mission work? If building a house or a church, or helping to plant various crops, is all that you did then your time was not well spent.
 
The people at the mission site have all been evangelized. The building you helped put up could have been done without your help. You just helped it get done sooner. But the people that you passed by on the streets and towns you stopped at never got to hear about Jesus. The same is true with your vacations at home, your shopping at the store each week, and your visit to the restaurant last night.
 
Are you hoping someone else will tell all these people about Jesus? Try taking tracts and handing them out. Or try something really fun and do what Philip did in verse 8:4 and what Peter and John are doing in this verse. Try telling people about what you know. If not you, then who?
 
Lord God, someone told us about Jesus, and we responded. Isn’t it our time to do the same for others? Help us to be willing to share the saving message of Jesus to the people we encounter along life’s path. May it be so, and may we start today. Help us in this, O God. Amen.

Acts 8:24

Wednesday, 29 June 2022
 
Then Simon answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.” Acts 8:24
 
Peter has completed his words of reproof towards Simon. In them, he said, “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (8:22). In response to the sum of Peter’s words, Luke now records, “Then Simon answered and said.”
 
His words are in response to everything Peter has said, but they are directed to both Peter and John. This is evidenced in the next words, “Pray to the Lord for me.” The Greek reads “Pray (plural) earnestly you (plural) on behalf of me to the Lord.”
 
Though Peter has been recorded as the speaker, Simon is addressing both Peter and John and is asking for earnest prayers to be made for him. He then specifically asks “that none of the things which you have spoken may come upon me.”
 
It implies a full understanding of the consequences of his words and actions and hopes for a reprieve from them. Unfortunately, in an effort to convince us that Simon could not be saved, Bible scholars will note various supposed defects in Simon’s thinking and build upon them to show that he was not a part of the body of believers. Such defects included (but are not limited to):
 
He is unwilling to pray for himself, even though Peter told him to pray to God.
He doesn’t ask for deliverance from being bound by iniquity, but for relief from the things that Peter had said would come upon him.
 
Both of these points are easily refutable. First, and has been noted several times, verse 8:13 clearly and unambiguously stated that Simon “believed.” Either the words of Jesus and the epistles (also found repeatedly in Acts) are true or they are not. The premise is, “Believe in the work of Jesus and you will be saved.” Simon is not an exception to this truth; he is clearly an integral part of it.
 
Secondly, the word huper is used, here translated as “for.” In this case, it signifies “on my behalf.” The same word is used in the same manner repeatedly in this same context, meaning having someone praying for someone else. Examples of this are found in 2 Corinthians 9:14, Ephesians 6:18, 2 Timothy 2:1, 2, and James 5:16.
 
It is to be remembered that in believing the gospel that was preached by Phillip, the Holy Spirit did not come upon any in Samaria. There is a set purpose for this, and it is realized in the coming of Peter and John to validate what occurs. In the laying on of their hands, the Spirit then came upon the believers.
 
As this is the case, it is not only natural but wholly expected, that Simon would appeal to the same people, through whom this gift was imparted, to ask them to pray on his behalf.
 
Thirdly, his asking both Peter and John to pray shows an understanding of the power of the prayer of many. This is in accord with 2 Corinthians 1:11 where Paul plainly shows that the prayers of the many are considered right and appropriate.
 
Fourth, in asking for prayers from the penalty of his actions, it means that he understands and is acknowledging that his actions are wrong. Thus, it further implies that he is looking for freedom from the iniquity that binds him.
 
Fifth, Peter had encouraged Simon to pray to “God.” Simon, instead, asks Peter and John to pray to the “Lord,” clearly indicating Jesus. As such, he has directly confessed that he believes Jesus is 1) alive, 2) capable of answering prayer, and 3) God. Peter said to pray to God; Simon equates Jesus with God. Simon has met the qualification of believing the gospel message that he is already said to have “believed” in verse 8:13.
 
Jesus died for his sins, Jesus was buried, and Jesus rose again – all according to Scripture. The case against Simon’s salvation fails the sniff test. He believed the gospel, he accepted that Jesus is God, and he is – according to the words of Jesus and the apostles (as recorded in Acts and the epistles) – saved.
 
Life application: No two people on the planet now, nor any two people who have ever trusted in Christ, are on the same level of maturity. If one’s level of maturity in Christ defined salvation, then no person would ever be saved. This is because everyone in Christ can (and should) increase in the knowledge of the word, in applying that knowledge to his walk, and in turning around and being an example to others of his position in Christ.
 
If a person who is increasing in knowledge finds out he was wrong in a particular point of doctrine and corrects that, when was he saved? The fallacy of judging salvation based on poor doctrine is known as the fallacy of the beard. When a person doesn’t shave, when does his facial hair become a beard? After 2 seconds? After 1 day? After it is ¼ inch long? Who determines that? What is the set and fixed standard?
 
Salvation is based upon belief alone in the one and only gospel, nothing else. Be sure to determine if a person has believed and accepted that. However, it is acceptable to find out exactly what that person has believed. If a person has believed that Jesus was a created being that died for his sins, he is not saved. If a person has believed that Jesus may have fulfilled the law, but he is told (and believes) that the law is still binding on those who come to him and that he must do stuff to be saved, then he is not saved. Etc.
 
In a proper presentation of the gospel, and in the receiving of that by a person, the person who believes is saved. From there, it is up to that person to grow in Christ.
 
Heavenly Father, thank You for the simplicity of the gospel. Help us to share it accurately and often so that those who hear may believe rightly and be saved. Amen.

Acts 8:23

Tuesday, 28 June 2022
 
“For I see that you are poisoned by bitterness and bound by iniquity.” Acts 8:23
 
Peter has upbraided Simon for his offer of money to have the power to impart the Holy Spirit to others. He then offered the corrective measure which was for him to repent and pray. Now as an additional poke at him, he says, “For I see.”
 
Peter discerns the wickedness that fills Simon that he spoke of in the previous verse and he identifies it to him with the words, “that you are poisoned by bitterness.”
 
The verb is a present participle and the word “poisoned” is a noun, not a verb. It more precisely reads, “that you are being in the gall of bitterness.” The word translated as “gall” is cholé. It means gall or bitter herbs. It is what was given to Jesus in Matthew 27:34 as a painkiller and which He refused to drink. Here, it is used figuratively.
 
The next word, bitterness, is from the Greek word pikria. It is found only here, and it signifies bitterness, harshness, and such, as in an embittered spirit. This word will be seen in Romans 3:14, Ephesians 4:31, and Hebrews 12:15. In Ephesians 4, Paul notes that this and other negative traits can exist in believers, but they are to be put away.
 
The two words together give the sense of Simon either being corrupted by (poison) or immune (anesthetized) to bitterness. Peter continues with his words saying, “and bound by iniquity.”
 
Again, the first word is a noun, not a verb. In essence, “You are being in the bond of iniquity.” It is as if iniquity (unrighteousness) is acting as a force that restrains him in the state of iniquity so that he can do nothing else. It is a word that Paul uses concerning believers, such as in Romans 3:5 and in an ironic way concerning himself in 2 Corinthians 12:13.
 
It is to be noted that throughout the epistles there are saved believers who are highlighted for their improper conduct and attitudes, but Paul does not question their salvation. They believed and were saved.
 
The record in Acts concerning Simon says he believed. What he needs is repentance and turning to sound thinking and doctrine, something desperately needed throughout the church and in all ages. If the words used to describe Simon were a statement that he was not saved, it would be a statement against the majority of believers at any given time in their lives after salvation.
 
Life application: The Bible says that a person is saved by grace through faith. Grace is unmerited favor. It is, therefore, something that no person deserves. It is also something that any person can obtain. Simon was said to have believed in Acts 8:13. Does his belief not merit grace because he is described in such a negative way by Peter? On the contrary, Paul addresses this in Romans in an ironic fashion noting that the “truth of God has increased through my lie to His glory” (Romans 3:7).
 
In other words, it is like saying, “When a person has done great wickedness and yet is forgiven, it shows the truly great nature of God who will still forgive.” The more sinful a person was before believing, the greater the mark of mercy is granted, and the greater the grace of God is highlighted.
 
Paul then goes further and says that some actually accused him of basically saying, “Well if this is true then let us sin even more so that God can be even more magnified in His forgiveness of us.” Paul immediately shows that that is perverse thinking and someone who thinks that way is justly condemned for entertaining such an idea.
 
Simon believed. Assuming (and there is no reason to think otherwise) that he was saved, it does not mean that he suddenly became a person without fault. Rather, in his state, God’s grace towards him was shown to be exceptional. Now, what Simon needs is correction (something he has been given by Peter), and turning to the appropriate path.
 
As you witness to people more and more, you will find that there are many people who truly believe but who are so theologically confused that it will take a long time to sort them out. And some may never get completely sorted out. Paul refers to a couple of men in this state in 1 Timothy 1:18-20. There is a point where you just have to deliver them over to Satan and let them learn their lesson the hard way.
 
In the end, it is our job to hold fast to what is right, to teach others in this manner, and to live our lives as faithful Christians so that we can be examples for others to emulate. If we do these things, we will be doing our part.
 
Lord God, help us to be sound in our footing as we walk along the paths of right doctrine and personal holiness. In this, we can lead others as well. Give us the ability to remember Your word, to apply it to our lives, and to call it to memory as need be. With this, we can be the example to others that we should be. To Your glory! Amen.

Acts 8:22

Monday, 27 June 2022
 
Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. Acts 8:22
 
After offering money to Peter in order to obtain the power to impart the Holy Spirit, Peter really laid into Simon with the strong words of the previous two verses. Now, a remedy for his wicked thoughts is provided by Peter, saying, “Repent therefore.”
 
This is the first thing he is instructed to do, even before prayer. He must align his thoughts with what is correct and in accord with the will of God.
 
And this is what the word repent means. It is to change one’s mind or to think differently. It is especially so in reference to accepting and turning to the will of God. Peter is telling Simon that his thoughts are incorrect concerning the nature of God and the giving of the Holy Spirit, and he is to change his mind concerning these things. Peter continues by saying he should repent “of this your wickedness.”
 
The Greek says, “from this your wickedness.” In other words, Simon is in a mental state which is contrary to what is proper. Peter describes it as wickedness, and he is telling Simon that he is to turn from that state. If he doesn’t, his walk with the Lord will be completely perverse and at odds with what is right and proper. With that noted, he states the second thing Simon is to do, saying, “and pray God.”
 
Here, some manuscripts say “Lord” instead of “God.” Either way, the intent is to pray to the offended party concerning what has happened, petitioning Him to provide pardon for the wickedness that is so deeply rooted in Simon’s heart. In his praying to God, Peter next gives the purpose of the prayer, noting the conditional words, “if perhaps.”
 
The Greek word, translated as “perhaps,” is ara. JB Lightfoot says, “This difficult-to-translate interrogative particle (adverb) injects the element of surprise and the pressing need to respond. Depending on the context, 687 (ára) will emphasize the aspect of hesitation, bewilderment, etc.”
 
Due to the difficult nature of translating the word, it is variously rendered as indeed, perhaps, if possible, in the hope, if then, and so on. Jamieson-Fausset-Brown may capture the intent of Peter’s words. They say, “this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.” With this in mind, Peter next says, that the “if perhaps” is that “the thought of your heart may be forgiven you.”
 
Peter uses a word found only here in Scripture, epinoia. It signifies “upon the mind,” and thus the intent. It is what is on the mind and where that thought leads to. Simon has profit on his mind, and it would then lead to peddling the imparting of the Holy Spirit to others. In this, it would lead to a complete cheapening of the divine gift of God.
 
Obviously, this is something that could not happen, but it is something that is on Simon’s mind and what he is hoping for in the offering of money in order to obtain it. Peter is saying that such a thought is wicked, and it requires turning from in order to obtain forgiveness.
 
If Simon truly believed, as is implied in verse 8:13, this cannot mean forgiveness to keep his salvation. Rather, it would be the forgiveness needed for a right relationship with the Lord. Without that, there would be an ongoing state where Simon’s actions were not acceptable to Him. An example from the epistles is the person described in 1 Corinthians 5:3-5 –
 
“For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. 4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, 5 deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.”
 
The person in this passage was to be handed over to Satan. His life would remain completely unusable for the glory of the Lord, and he would enter into the Lord’s salvation without any rewards because of his wasted life. This is what Simon would be facing without changing his mind about his current intent.
 
Life application: It is not uncommon for people to pray about something that is opposed to what is taught in Scripture. In fact, it has almost become the standard in most major denominations. “Lord, we pray to you to guide us in our selection of Tom (who is a homosexual) to be our new deacon.” “Lord, we pray to you concerning the baptism of Jane (who is presently in an adulterous relationship) and accepting her as a member of our church.” “Lord, we pray for knowing which of these two women will be our new pastor.”
 
The prayers themselves are willingly disobedient. God will not provide direction in something that is already contrary to His written word. His word reflects His will, and people know this. Hence, to pray about something like these examples is a mark of rebellion against God. The attitude of the heart must first be right. This is why Peter first told Simon to repent (change his mind). Only then did he continue with direction, telling him to pray.
 
There is no point at all in praying for something until the heart (the mind) is properly directed concerning what is prayed for. One must know the word in order to know what the will of God is. Only then can prayers be properly directed to Him. And no prayer should ever be made that is openly contrary to what His word states. That only adds to the guilt of being presumptuous. How terrible it will be when people who do this find themselves standing before the Lord, set for judgment because of the wicked, unrepentant intents of their hearts.
 
Lord God, please be with us in our efforts to know Your will first, and only then to seek out through prayer what to do concerning matters that are important to us. May we never be presumptuous or disobedient in our prayers, but may they always be in accord with Your will. Amen.

Acts 8:21

Sunday, 26 June 2022
 
You have neither part nor portion in this matter, for your heart is not right in the sight of God. Acts 8:21
 
Peter just let Simon have it for offering money and asking to be given the power to impart the Holy Spirit to others. He continues that now, saying, “You have neither part nor portion in this matter.”
 
The word Peter uses, and which is translated as “portion,” is kléros. It signifies an assigned portion, coming from a word signifying “to cast lots.” When the lot is cast, the portion is assigned. Peter is not telling him he is not saved or that he has no portion in Jesus. He is saying that he has no part or portion in the imparting of the Holy Spirit, the matter now being considered.
 
This “portion” belonged to the office to which it has been assigned, meaning that of the apostles. This is obvious because Philip, not being an apostle, had preached the gospel and the people had believed, but the Holy Spirit had not come upon them until the apostles had come and placed their hands on the people. Further, this portion is not something that was required at all times, as has been seen earlier in Acts and as will be seen later in Acts.
 
The absence of the apostles is what necessitated their coming to Samaria. The impartation of the Spirit by them was a confirmation to the people that the Spirit had approved them and their office. In other instances, this is obvious. In this instance, because they were not there at the time of the evangelization, it was deemed necessary by God. With this validation, the office – and thus the words from them – are validated. There was no need for this from Simon, and in fact, it would be contrary to the purposes of God for him to receive such powers. Further, Peter exclaims, “for your heart is not right.”
 
The word Peter uses, euthus, means “straight.” It is being straight such as in “straight paths.” It is also used figuratively to mean “true” or “right.” Peter will use it in this sense in his second epistle where he speaks of “the right way” rather than the way of the ungodly. Simon’s heart was perverse and was focused on what is earthly. He needs schooling in order for his heart to be right “in the sight of God.”
 
Here is a word used for the second and last time, enanti. It comes from “in” and “in place of.” Thus, it means “before.” Its other use was in Luke 1:8 where Zecharias was said to be serving “before” God, meaning in his priestly duties while at the temple. This does not mean that Peter is saying he was not a true believer. Rather, it means that in the matter at hand, his heart was not right and would need correction.
 
Life application: The issue of salvation is not the same as learning and instruction in what is pleasing to God (personal sanctification). And the issue of personal sanctification is not the same as positional sanctification. A person is saved by belief in the gospel message –
 
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.” Ephesians 2:8, 9
 
A person is sanctified positionally before God at that time –
 
“But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” 1 Corinthians 6:11
 
The meaning of this positional sanctification is that because of being saved by Jesus, the person is now set apart as holy before God. This is more fully explained in Hebrews 10 where the believers had moved from the Old Covenant to the New –
 
“By that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. 12 But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, 13 from that time waiting till His enemies are made His footstool. 14 For by one offering He has perfected forever those who are being sanctified.” Hebrews 10:10-14
 
Those who are saved are sanctified, or set apart as holy, unto God. It is a done deal. However, there is still the matter of people not being right before God in their attitudes, actions, and manner of life after being saved. This then is what is needed for personal sanctification. In other words, there is not a zapping of the person that is saved by Christ, suddenly converting him into an ultra-spiritual person that conducts himself flawlessly before the Lord. Rather, this is what discipleship is for. We are to grow in personal holiness all the days of our lives –
 
“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:9
 
Unfortunately, too many people mix these categories and demand that a person must not “be saved” because he acts in a manner contrary to personal holiness. The fact is that not a person ever saved has been personally perfected before the Lord. Further, every person ever saved is on a different level of personal sanctification. We are not, nor can we be, the standard by which to judge the salvation of others based on such things. We cannot do it with Simon, and we cannot do it with anyone else.
 
It is true that the Bible gives guidelines on such matters though. When we see a person who is named a brother but who is engaging in improper conduct, we are to warn him even to a second time and then have nothing to do with him (Titus 3:11). If such people are in the church, they are to be put out of the church until their actions are corrected (1 Corinthians 5).
 
Let us keep our categories straight. In doing so, we will not make the mistake of deciding who is saved based on external actions. Rather, in treating them as noted in 1 Corinthians 5, it is under the assumption that they are, in fact, saved.
 
Glorious God, may we be willing to grow in holiness before You all our days. Help us in this. We are weak and temptations come easily. Give us both the desire to know Your word, and then to apply it to our walk before You. Thank You for Your word that can mold us into Your image as we await the day of our final glorification! And may that day be soon. Amen.