The Book of Acts
Lesson Number 40
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE CONVERSION OF THE EUNUCH
“8:32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. ” (Acts 7:32-40)
INTRODUCTION
Having been directed by a holy angel to go to a certain place, and then by the Holy Spirit to join himself to a certain chariot, Philip now finds himself sitting in that chariot with a dignitary from Ethiopia who is reading the Scriptures. The direction, though given supernaturally, and outside of the realm of nature, was nevertheless discerned and effective. There is something to be seen here That is of especial value. In Christ Jesus, we not only are reconciled to God, we are placed in the heavenly places with Christ Jesus (Eph 2:6). There, we are brought to a place where we are more aware of the things of God, and of the Lord Himself. Having been cleansed from sin, and with our conscience purged from dead works, the reluctance that sometimes characterized those of earlier times is not found. A few examples of previous responses of holy men will suffice to confirm this point.
➪ MOSES. When Moses was called of God, he responded, “And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue . . . O Lord, please send someone else to do it NIV ” (Ex 4:10).
➪ JEREMIAH. When the Lord called Jeremiah to be a prophet unto the nations, he responded, “Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child” (Jer 1:6).
➪ SOLOMON. Following David’s death, when Solomon took the office of king, he said top the Lord, “And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in” (1 Kgs 3:7).
➪ ISAIAH. In a vision, when Isaiah saw the Lord high and lifted up, he responded, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts” (Isa 6:5).
I am careful not to stand in criticism of these men of God, and that is not the point for making this observation. It is rather to confirm the superiority of the New Covenant and its impact upon the people. Previous saints had not yet received the promise that is fulfilled only in Christ – even though they “died in faith.” As it is written, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb 11:13), And again, “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:39-40).
Those who sit in judgment on these saints of old do well to remember the spiritually primitive nature of the times in which they lived. Their seeming slowness was not owing to any dulness of hearing or hardness of heart. It was not because they did not have faith in God, or desire to be in His presence. It was rather the effects of a defiled conscience, which the blood of bulls and goats could not purge (Heb 10:1-4). The sin of the world had not yet been taken away, and the reconciliation of men to God had not yet been effected. It simply was not possible for them to respond to God as though all of those blessed New Covenant realities had taken place. They were hindered because the time of liberty had not yet come. However, it is here now!
A lot of the religion of our time dignifies similar responses to the Lord today, as though the conditions that existed during the time of the patriarchs still prevailed. But they do not. This is the day when a removal of sin and consequent reconciliation to God has taken place. Furthermore, God has been satisfied with what has been accomplished, and has consequently exalted His Son to the place of absolute and total preeminence. The Son is now effectively bringing many sons to glory, and all of the promised benefits of the New Covenant are in place.
THE MARVEL OF IT ALL
If Philip had told anyone but believers how his connection with the Ethiopian eunuch had come to pass, they probably would not have believed him. Even in our time, there are some who pay little attention to the glorious manner in which Philip was directed, and how quickly he assessed and responded to that direction. The years of the reign of the great harlot (Rev 17:1,15,16; 19:2) have served to dull the minds of men to the “wonderful works of God.” Earlier in the history of the world, there was a keen awareness of a dimension of working that extended outside the confines of nature. Even the heathen were aware of these such transcendent occurrences, as confirmed in Pharaoh (Ex 8:8), the inhabitants of Jericho (Josh 2:10-11), Balak (Num 22:4-6), the sailors on Jonah’s vessel (Jonah 1:10-11), and others. When Gideon encountered a holy angel who was calling him to a work, the thought did not occur to him that it was no longer possible for miracles to be wrought. Instead, he inquired concerning the absence of them (Judges 6:13). When Zacharias came out of the Temple after confronting an angel, the people “perceived that he had seen a vision” (Lk 1:21). Also, when Jesus walked among men, there was a sense of powers outside the boundary of nature. People knew about demons (Lk 9:39; John 10:21). When the disciples saw Jesus walking on the water, they thought is was a spirit (Matt 14:26).
This is by no means intended to encourage a quest for the miraculous. I am rather pointing out that the conception men have of God and the unseen realm has been significantly altered by the promotion of human wisdom. In such a context, there is a natural tendency to underplay the necessity and power of faith. There is also a corresponding disposition to accent the wisdom and works of men. In my judgment, there is far more danger in these earthy views than men dare to imagine. They tend to form a spiritual crust over the hearts of men, confine their minds to the domain of nature, and render them obtuse concerning the things of God.
My point here is that such an environment was not present during the time of our text. It remained for men to build such an environ with the blocks of human wisdom and hardness of heart toward the Lord. All of this means that if we read the book of Acts with a mind to justify a religious institution of support a theological position, we are of on the wrong foot. To put it more succinctly, we are pointed in the wrong direction, and cannot possibly arrive at a proper conclusion.
SOMETHING TO NOTE
Keep in mind, in the account of Philip we are not speaking of an Apostle, or even one of the “elders” with whom they frequently met (Acts 15:2,4,6; 15:22,23; 16:4). He did not have the powers of an apostle, as confirmed in the sending of Peter and John to pray that the Samaritans might receive the Holy Spirit. Yet, this man was dispatched by an angel from God, and directed by the Holy Spirit. The Lord did not lead him to remain with Peter and John, who were of higher rank in the body of Christ (1 Cor 12:28). Philip had advanced in the Lord and, like Timothy, could be trusted to work independently. He did not do the work of an apostle, but the work of an evangelist. In fact, he is later referred to as “Philip the evangelist” (Acts 21:8). His work complemented that of the apostles, and did not conflict with it. That, of course, is the manner of valid Kingdom endeavors. It is also what makes division and sectarianism wrong. When the things that professing Christ’s do cause conflict among those who are living by faith, they cannot be right.
PHILIP WILL TAKE CHARGE
Now, Philip will take charge of the situation, assuming the leadership of this man of great authority. Suddenly, and without any objection on his part, this man is the student and Philip is the teacher; he is the learned and Philip is the instructor. Philip, who, so far as the record is concerned, had never instructed a man of this intellectual and social caliber, has no difficulty with the task. He will know how to answer the eunuch’s questions, and what to do when the time comes that requires a decision on his part. All of this is a wonderful example of the newness of life being lived out in a production manner. It is a glimpse of the impact faith has upon the one possessing it, and the wisdom that accompanies it.
WHERE THE EUNUCH WAS READING
“ 8:32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.”
Here we have a wonderful example of God working all things together for the good of those who love Him and are called according to His purpose. In this case, the working is taking place before the person is baptized into Christ. As with Cornelius, who will surface later, this man was a worshiper of God, and a devout man. His actions testify to his quest for the Lord and his desire to please Him. Jude refers to this kind of Divine activity as individuals being “kept for Jesus Christ,” NASB or “preserved in Jesus Christ, and called” (Jude 1:1). In nature, there is life prior to birth – so much so that the unborn are referred to as persons (Gen 25:23; Rom 9:11-13; Jer 1:5; Lk 1:44; Gal 1:15). Even so, in the Spirit there is also life prior to being born again. It is nature, it is preliminary life, and is not intended to be an end of itself. However, it is very real, and is part of the process of being saved. From one point of view, it is evidenced in the individual being drawn to Jesus (John 6:44). From another point of view, it is the presence of faith, the expression of repentance, and the making of confession. On the day of Pentecost it was confirmed when men called upon the name of the Law, asking what they should do (Acts 2:37). In Cornelius, it was his prayers being heard and his alms being recognized in heaven (Acts 10:4). In our text, it is a man going to Jerusalem to worship, then devoting himself to reading the Scriptures and seeking to understand them. The orchestration of the events is so precise, that the place in Scripture in which the man is reading is most exact.
THE PLACE OF THE SCRIPTURE
“The place of the scripture which he read was this . . .” Other versions read, “the passage of Scripture,” NASB “the place in the book,” BBE “the portion,” CJB and “the contents of the writing.” YLT
Just as in the Tabernacle and Temple, there are places in Scripture that are more sacred than others. This does not mean they are less inspired, or any less the Word of God – any more than the outer court and holy place were not a very real part pf the Tabernacle and the Temple. However, the Holy of Holies was the most important. This was not owing to the way if was built, or the materials used to construct that places or the articles of furniture in them. Rather, it was because the Most Holy Place had more directly to do with the Lord Himself. His presence was more immediate there, and there is where He communed with the ordained representatives from “between the cherubim” that were part of the Mercy Seat, situated on top of the ark of the covenant (Ex 25:22).
The Greek word translated “place” is perioch. (peri-ox-ay). Its lexical meaning is, “an encompassing, that which is contained,” THAYER and “passage or portion, content or wording.” FRIBERG
The Scriptures are an expressed intellectual structure in which the truth is housed – a treasure house for the heart and mind. There are various rooms in this house that contain bodies of Divine rationale. Technically, the Scriptures, or inspired writings, are a container in which truth is deposited. Peter referred to them in this manner when he wrote, “Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded” (1 Pet 2:6). The Greek word translated “contained” is perie,cei (peri-ox-ei), the verb form of the very word used in this text (“place” ). The use of this word confirms the importance of the Scriptures themselves – the writings. Loose translations that reflect an inordinate attempt to accommodate a given generation are not always good. It is possible for a language to lack a words that precisely parallel the Scriptural text.
Transliteration
This is what gave rise to the transliteration of Scriptural words that “contained” more than another language was capable of containing. In transliteration, each letter of the original language is translated into a corresponding English letter. This is done because there is not a parallel English word that conveys the idea of the original language. Here is a sampling of transliterated Bible words.
Containers of Scripture
Extending the thought of Scripture being a container, some of these containers pertain to right and wrong, as defined by the Divine nature, for “the law” contains “the form of knowledge and of the truth” (Rom 2:20). While this law was the framework of the First Covenant, made with Israel, it is not the framework of Scripture itself. This has to do with the duty of man, and, as such, is not the heart and soul of Scripture. There is also a room, so to speak, that deals with domestic life and interpersonal relationships. Expressions of this kind are found in the Law, Proverbs, the Prophets, and within the apostolic writings. There is also a room that might be defined as History. This relates the working of God among the sons of men. Of particular note is His dealings with Israel, as noted in the Law and the Prophets, and the church, as noted in Acts and portions of the Epistles and the Revelation.
THE HEART OF SCRIPTURE
However, the largest, and key, room of Scripture concerns the great salvation of God, as revealed in the Person and work of Jesus Christ. As it is written, “the testimony of Jesus is the spirit of prophecy” (Rev 19:10). These sections are precisely expressed in the various prophecies relating to the Messiah, the record of His life and words when He walked among men, and the expositions of the Gospel as related in the apostles’ doctrine. This room is the heartbeat of Scripture. Life is initiated and sustained from this room. Apart from the things it contains spiritual growth is not possible. In the grand work of conforming people to the image of Christ (Rom 8:29), participating in the Divine nature (2 Cor 3:18), and being changed “from glory to glory” (2 Cor 3:18), the minds of men must be subjected to Scriptures that focus upon the Person, accomplishments, and ministry of Jesus Christ.
Those who preach through the Bible have done a good thing in acquainting people with the text of scripture. However, unless they have related the Scriptures to the Christ, they have brought no lasting value to the people. They have only given them an academic advantage, not a spiritual one. This is why Jesus said, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life” (John 5:39-40).
There are still men who approach the Word of God like the Pharisees, not making an association of all Scripture with Jesus Christ. It is this required association that enables the Scriptures to make one “wise unto salvation” (2 Tim 3:15). Those who fail to make this association have the tendency to superimpose their own perceived agenda on the Scriptures. Furthermore, the Scriptures have been given to us in a form that makes them appear to justify preconceived notions of their emphasis. This is because the an erroneous view of Scripture blocks out its real meaning, so that it cannot be seen by the reader. This is precisely why the Sadducees, thinking themselves to be experts in the text of scripture, were told by Jesus, “Ye do err, not knowing the scriptures, nor the power of God” (Mat 22:29). It ids also why it is necessary for human understanding to be opened to the meaning of the Scriptures. Therefore it is said of Jesus, “Then opened he their understanding, that they might understand the scriptures” (Luke 24:45).
No understanding is valid that allows for Jesus to be upstaged, overshadowed, or relegated to a secondary position. This is why religious specialists who focus on particular people groups, unique human associations, or the moral obligations of men, invariably neglect Jesus. The people who follow them always have a small and undetailed view of the Christ. Their understanding of the salvation of God is never adequate. Whatever apparent good is realized from their efforts, it does not have to do with clarifying the nature and content of the Gospel. I am going to wax bold and say there are not exceptions to this rule. Even if a person fastens upon the church itself, and makes it his aim to purify it, restore it, or make it more effective, he will eventually end up diminishing the worth of the Son in the minds of the people.
The reason for this circumstance is obvious. God will not allow any person or group of persons to arrive at a valid view of the truth in dependently of His Son. Matters relating to morality are only as clear as ones perception of Jesus. Confidence and assurance, so essential to the life of faith, cannot extend beyond the boundary of one’s understanding of Jesus. People who boast of being happy and confident in Jesus, yet who are fundamentally lacking in their understanding of Him, are not what they imagine themselves to be. They are like little children who run and play with glee, thinking all is well while storm clouds hang over their heads.
WHY IS ALL OF THIS NECESSARY
It might not be apparent why I have spent so much time on this subject. There is a reason for it. When Philip found the eunuch, he was feeding in the right room. He was reading from a proper “place,” of area in which truth was contained. For those who are expert in Scripture, knowing how to handle it aright (2 Tim 2:15), it is possible to begin at any text and advance toward the Christ – for He is in every text. However, there are texts that are more easily seen as being focused upon Christ, and thus can be more readily expounded in relation to Him. This is the eunuch was not found reading from Proverbs or Ecclesiastes. The distance between the point of Scripture in which he was reading and the Lord Jesus Christ was shorter than it could have been from other texts.
It is not wise to attempt to formulate a static approach to the handling of Scripture, and that is not my intention. However, it is imperative to understand that a proper understanding of Scripture is directly related with it correlation to the Lord Jesus Christ and the reason for reason for Him being sent into the world, dying, rising from the dead, and returning to heaven. Where this correlation cannot be made, it is not possible to have a proper understanding of Scripture.
It is for this reason that the text that was being read by the eunuch was of preeminent importance. It was not dealing with the duties of men, but with the atoning death of the Lamb of God. It was not primarily a commentary on the wickedness of men – although that could certainly be seen in what is there declared. However, it was even more a commentary on both God and His Son – God for making such an investment, and the Son for carrying it out so willingly. Truth can be seen more precisely in the clear waters of Divinity. It cannot be so seen in the murky waters of humanity, whether in the area of duty or potential. How marvelously this is confirmed in this passage.
The text from which the eunuch was reading was Isaiah 53:7-8. This is a portion of a large section devoted to a prophecy of the coming Messiah. In the 52nd chapter, the Lord declared that His people would come to know Him, even though they would first be taken away and their enemies rule over them “Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed. Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I” (Isa 52:5-6). The people are presented as being in exile, when a good word is send to them by God Himself. “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isa 52:7). Those “good tidings” would prove to be the Gospel of Christ, as Romans 10:12-15 confirms. The glorious message would prove to be a uniting factor, bring the people to “see eye to eye” (Isa 52:8). That message would have directly to do with salvation – a salvation in which God would make Himself known: “The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God” (Isa 52:10). It would also have a compelling influence upon the people who received it, moving them to “touch no unclean thing,” and to keep themselves clean (Isa 52:11). The message would also be associated with deliverance, with the Lord going before the people, and coming after them as well (Isa 52:12).
Isaiah declares that all of this will be accomplished by a single Person, referred to as God’s “Servant.” Although He would be exceedingly wise, He would be rejected, and His appearance disfigured by His enemies. Notwithstanding His maltreatment, He would be finally exalted and extolled. “Behold, My Servant shall deal prudently, He shall be exalted and extolled, and be very high. As many were astonied at Thee; His visage was so marred more than any man, and His form more than the sons of men” (Isa 52:103-14). In His enthronement He would sprinkle “many nations,” raising up a saved people within them, and thereby bring glory to His name. His exaltation would be so thorough, that it would shut the mouths of kings when they eventually see Him as He is: “So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider” (Isa 52:15).
Now, this is the “place” in Scripture in which the eunuch was plowing, considering the Servant of whom Isaiah spoke. As out text opens, the man has progressed to the middle of the fifty-third chapter – a text that is opening up what was involved in the “visage” of God’s Servant being marred more than any of the sons of men.
LED AS A SHEEP TO THE SLAUGHTER
“ . . . He was led as a sheep to the slaughter . . .” Other versions read, “to be put to death,” BBE “to be slaughtered,” CJB and “taken away to be killed.”
Although Himself prophesied to be “a leader and commander to the people,” the prelude to the accomplishment of redemption required Him to be “led” by His enemies. He was
“led as a sheep to the slaughter,” but unlike the unsuspecting sheep, Jesus knew what was happening. From one point of view, He knew His captors were going to have Him killed. From the higher point of view, He knew that this was the reason for which He came into the world – “to give His life, a ransom for many” (Matt 20:28). In the giving of His life, or laying it down (John 10:15,17), He submitted to His enemies – at least, that is the way it appeared. Actually, He was submitting to the will of God, which He agreed to fulfill before He came into the world (Heb 10:7-8). The fortieth Psalm, which is quoted in the ten chapter of Hebrews, says of the coming Messiah, “I delight to do Thy will, O My God” (Psa 40:8).
Thus the text says that Jesus was led “AS a sheep to the slaughter.” That is, this is the way it appeared. In actuality, the “determinate counsel and foreknowledge of God” was being worked out, and the people were carrying out what God’s “counsel determined before to be done” (Acts 2:23; 4:28). At this time, Jesus appeared helpless, but it was only because He humbled Himself, becoming “obedient unto death, even the death of the cross” (Phil 2:8). Although He was, in truth, “the Lion of the tribe of Judah” (Rev 5:5), as He was led away, He appeared as an innocent and unsuspecting lamb.
LIKE A LAMB DUMB BEFORE HIS SHEARER
“ . . . and like a lamb dumb before his shearer, so opened he not his mouth . . .” Other versions read, “He made no sound,” BBE and “He did not say a word.” CEV
As a sheep remains docile and silent while its ,wool is sheared from it, so the Lord Jesus humbler submitted to His enemies, who attempted to remains His dignity, and deprive Him of all rights. Lest we forget what they did to Jesus, recall His shearing.
➪ When before the high priest, they spit in His face, pummeled Him with their fists, slapped Him, and challenged Him, “Prophesy unto us, Thou Christ, Who is he that smote Thee?” (Matt 26:67).
➪ The soldiers of the governor (Pilate) “stripped Him” of His own garment, and, in mockery, placed upon Him a scarlet robe” (Matt 27:28).
➪ They wove a crown of thorns, put it on His head, and a reed in His hand, bowing before Him and mockingly saying, “Hail, King of the Jews” (Matt 27:29).
➪ They spit on Him, taking a staff and beating Him on the head (Matt 27:30).
And what was the response of the Lord to all of this? When before the high priest, “Jesus held His peace” (Matt 26:63). When before Pilate, “He answered him to never a word; insomuch that the governor marveled greatly” (Mat 27:14). He did not defend Himself or answer the false charges that were leveled against Him. This was because He was fulfilling the will of His Father. From one point of view, that made all of the attending circumstances incidental. However, you may rest assured that there is coming a day when those who treated Jesus in such a manner will give an account of themselves to God.
IN HIS HUMILIATION
“ 33 In His humiliation . . .” Other versions read, “Being of low degree,” BBE “in humility,” DOUAY “when He humbled Himself,” GWN “He was humiliated,” NLT “because of His humbleness,” TNT “He was shamed,” IE and “He was treated like a nobody.” CEV
According to appearance, it looked as though men were humiliating Jesus. However, in actuality, He was humbling Himself (Phil 2:8). He did not go through the series of events leading to and consummating in His death with bitterness of heart, or a vindictive spirit. Instead, He set His face toward the joy that was set before Him. As it is written, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:2). The shame of Hebrews twelve is the humiliation of Acts 8:33.
The precise words of our text – “in His humiliation” – are not found in the Hebrews version of Isaiah 53:7-8. However, the English translation of Septuagint Version reads, “in His humiliation His judgment was taken away.” It is appartent, therefore, that the eunuch was reading from the Septuagint version of the Hebrew Scriptures. The Hebrews Scriptures read, “He was taken from prison” (Isa 53:8). Other English versions read, “by oppression,” NIV “by a perversion,” NRSV “they took away from Him help,” BBE “forcibly, after sentence, He was taken,” NJB and “by restraint.” YLT
This is a commentary on the occasion when the Jews finished their sentence upon Jesus, and led Him away bound, to Pilate the Governor. Thus it is written, “And when they had bound Him, they led Him away, and delivered Him to Pontius Pilate the governor” (Matt 27:2). They led Him “from prison” in the sense of Him being bound and confined to the palace of Caiaphas until led to Pilate.
En route to the cross, there are three occasions in which Jesus was “led.”
➪ WHEN ARRESTED IN THE GARDEN. “And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled” (Matt 26:57).
➪ WHEN TAKEN FROM CAIAPHAS TO PILATE. “And when they had bound Him, they led Him away, and delivered Him to Pontius Pilate the governor” (Matt 27:2).
➪ WHEN TAKEN TO BE CRUCIFIED. “And after that they had mocked Him, they took the robe off from Him, and put His own raiment on Him, and led Him away to crucify Him” (Matt 27:31).
In all of this, the word “humiliation” proves to be a most adequate description – and Jesus voluntarily submnitted to it all. As used in this text, the meaning of “humiliation” is, “spiritual abasement,” THAYER “the experience of being abased,” FRIBERG “low condition,” LEH and “humble station.” GINGRICH
HIS JUDGMENT WAS TAKEN AWAY
“ . . . His judgment was taken away . . .” Other versions read, “His justice was taken away,” NKJV “He was deprived of justice,” NIV “justice was denied Him,” NIV“His cause was not given a hearing,” BBE and “and did not have a fair trial.” CEV
In Christ’s “humiliation” every advantage was taken away from Him. There was nor justice given to Him by men – no fairness, equity, legal propriety. In His trial by the Jewish council, false witnesses presented the charges for which He was tried (Matt 26:60). Even Pilate, himself anything but a paragon of virtue, “knew that for envy they had delivered Him” (Matt 27:18).
When the appointed time arrived – “the hour” (Matt 26:45; Mk 14:35,41; John 17:1) – there was absolutely no justice extended to Jesus. All judicature was “taken away.”
So far as the record is concerned, no one rose in His defense at this time. Earlier, shortly after Jesus had fed the five thousand, Nicodemus rose to His defense before the Pharisees who were plotting against Christ (John 7:50-51). But his voice was not heard after Jesus was arrested in the garden. During the time of Isaiah, Israel was rebuked for the absence of judgment in the land (Isa 59:8,15). But never was judgment so lacking as when they were granted license from God Almighty to judge the Son of man!
If there was any doubt about what sin had done to the human race, it was abundantly demonstrated in the trial of the Lord Jesus. Here was the chosen race, which had been given a superior Law (Deut. 4:8), and yet when they sat in judgment upon the Christ of God, all sound judgment was abandoned. This highlighted the depravity of the fallen human nature. And the injustice of it all did not stop with the Jews, but extended into Gentile domain, and included the political world as well. The Roman Empire boasted of it its legal system, and yet that very system was employed to condemn Jesus. The early church summarized it well in their prayer to God when they were threatened by the Jewish council. “The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together” (Acts 4:26-27).
WHO SHALL DECLARE HIS GENERATION
“ . . . and who shall declare his generation? for his life is taken from the earth.” Other versions read, “who shall relate His generation,” NASB “who can speak of His descendants,” NIV “who can describe His generation,” NRSV “who has knowledge of His family,” BBE“who will tell of his posterity,” NAB“there will be no story about his descendants,” IE
Some of the versions completely miss the point in this text – namely God’s Word, GWN The Living Bible, LIVING and The Amplified Bible. AMPLIFIED They render the verse as follows: “who from His generation will talk about His life,” GWN “and who can express the wickedness of the people of His generation?” LIVING and “Who can describe or relate in full the wickedness of His contemporaries (generation)?” AMPLIFIED The error of these liberal translations – and it is serious – is that they describe the wicked people of that age as Christ’s generation. Nothing could be further from the truth. The point of the text is that Jesus had no fleshly generation.
Throughout revealed history, the generations of people were declared. We read of “the generations of Adam” (Gen 5:1), “the generations of Noah” (Gen 6:9), “the generations of the sons of Noah” (Gen 10:1), and “the generations of Terah” (Gen 11:27). There are also “the generations of” Abraham (Gen 17:9), Ishmael (Gen 25:12), Isaac (Gen 25:19), Esau (Gen 36:1), Jacob (Gen 37:1), and Aaron and Moses (Num 3:1).
The phrase “the children of . . .” – which is generational language – is mentioned 1,355 times in Scripture. The phrase “the children of Israel” accounts for 635 of those occurrences, which accents the fact that they descended from Jacob. Genealogies were a large part of Jewish history (1 Chron 4:33; 5:1; 5:7; 7:9,40; 9:22; 2 Chron 31:16; ,17,18; Ezra 2:62; ; 8:1,3; Neh 7:5,64). Priests were reckoned by their genealogy (2 Chron 31:17). The various ministers of the Temple were also reckoned by genealogy (1 Chron 9:22). Christ’s entrance into the world was according to a very strict genealogy. In fact, the Spirit makes a special point of this in both Matthew (Matt 1:1-17) and Luke (Lk 3:23-38).
Yet, when it came to Jesus Himself, He had no fleshly offspring. The bloodline ended with Him. Yet, He did have a generation – but it was not after the Adamic order. In fact, Jesus was the “Last Adam” (1 Cor 15:45). In a very real sense, in Him, the race of Adam was terminated. That is why Jesus is also called “the Second Man” (1 Cor 15:47). That is, in Jesus a new race was started that would be called “the sons of God” (1 John 3:1). All of these would be a “new creation” (2 Cor 5:17), “created in Christ Jesus unto good works” (Eph 2:10), “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever” (1 Pet 1:23). This is the generation of Jesus, and one of His names is “Everlasting Father” (Isa 9:6). From another point of view, these are “the children” the Father has given to Him (Heb 2:13).
A POINT TO BE CLARIFIED
Right here we depart from conventional Christianity. Much of what flies under that banner approaches life as though those in Christ were “only human.” The strengths and failings of professing Christians are approached as though they were nothing more than cultured or neglected human traits. But this is not at all the case. There is a race of people who have been “begotten of God,” and they are not of the Adamic order. When it comes to acceptance with God, Adam and all of his progeny have been written off. That is precisely why men “must be born again” (John 3:7). It is why there is such a thing as “the washing of regeneration” (Tit 3:5), the “new creature” (2 Cor 5:17), and “the new man” (Eph 4:24; Col 3:10). It is why believers are referred to as “strangers and pilgrims” in the world (1 Pet 2:11), and those who have been “delivered from this present evil world” Gal 1:4). It is why Jesus said His disciples were “not of the world” (John 15:19; 17:14,16). In Christ they are of another family (Eph 3:15), whose primary citizenship is in heaven (Phil 3:20-21).
It is a matter of deep concern to me that so much preaching, teaching, and religious activity appears to ignore this circumstance – the circumstance of the new creation. The preponderance of preaching and teaching appears to what men should do, or possibly can do. I understand that men tend to gravitate to the view that the Scriptures are primarily a guideline for conduct. Human conduct is, indeed, addressed in Scripture, and without any compromise whatsoever. However, that is not the thrust of Scripture. “The testimony of Jesus is the spirit of prophecy,” not the manner in which men are to live (Rev 19:10). The fundamental testimony of Scripture relates to Jesus, not to mankind (John 5:39). Acquaintance with Deity is the main point, not familiarity with duty. Of course, that is expressly stated in First John 5:20: “And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life.” Seeing this, Paul articulated the aim of His life – which was not to know what he was to do, but the One for whom He would do all things: “That I may know him, and the power of his resurrection, and the fellowship of his sufferings . . .” (Phil 3:10).
Many believers are being addressed and treated without regard to them being of a different generation – the generation of Jesus. This is a very real generation! Rather than being seen in relation to Christ, they are being seen as primarily to Adam. When men speak to the children of God, this is a fundamentally flawed approach, and no lasting good can come from it.
Preaching to Produce Responses
There is a philosophy of preaching that I once embraced. It is this: that we preach to produce a response. This objective is stated in a number of ways: to win souls, to save souls, to bring people to Christ, etc. It is certainly not that this is an unlawful aim, and therefore are must be taken in expressing personal views on the subject. The aim of preaching is to make the Son of God known, and to announce that Divine provisions have been made for the human dilemma of sin. When the Gospel is preached, it is accompanied with Divine power – power that includes convicting men of sin, righteousness, and judgment (John 16:8-11). It also makes known the wrath of God against all unrighteousness, and the righteousness of God that is given to men through Jesus Christ by faith (Rom 1:16-18).
The message itself is calculated to produce a response in men. It does not need assistance from men. This is the precise point Paul was making when he declared, “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” (1 Cor 1:17). He certainly did not mean that baptism was not necessary, or that it was a kind of option available to those who desired it. Nor, indeed, was he suggesting that baptism was unrelated to salvation. Paul himself related baptism to salvation in a most extensive manner (Rom 6:1-23; Col 2:11-15). Those who responded to his message were, in fact, baptized (Acts 16:15,33; 18:8; 19:5). But it was primarily the message of the Gospel itself that produced that response. The message of the Gospel, when believed, will move men to inquire what they ought to do (Acts 2:37).
This cannot be codified, as ought to be evident. However, it is imperative that any given generation be served by enlightened men who declare the Gospel of Christ without human additives. We are living in a generation that has not done well in producing such individuals.
THE RELEVANCY OF THIS
The relevancy of these remarks will be confirmed in the text before us. Philip will preach Christ (the sum and substance of the Gospel) to this man, and a God-honoring response will be produced by the Spirit. The message itself will illicit a that response, thus confirming that it is, in fact, “the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek” (Rom 1:16).
WHO IS ISAIAH SPEAKING ABOUT?
“ 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?”
The eunuch at once sees Philip as a man of spiritual understanding – a man that can clarify the Scriptures.
THE EUNUCH ANSWERED PHILIP
“And the eunuch answered Philip . . .” Other versions read, “the eunuch asked Philip,” NIV “the eunuch said to Philip,” RSV “The eunuch replied to Philip,” CSB “the eunuch addressed Philip,” NJB “inquired the eunuch,” WEYMOUTH and “The eunuch turned to Philip and said.” PHILLIPS
Even though there is no record of Philip saying something after he had entered the chariot, the text says the eunuch “answered Philip.” The word “answered” means “to respond to something that has been said or done.” THAYER In this case, the only thing Philip had said was, “Understandest thou what thou readest?” (8:30). Now he had entered into the chariot, and is apparently seated by the eunuch. By saying the eunuch “answered,” two things are meant. First, he was continuing to respond to Philip’s question. Secondly, now he was responding to Philips’s presence.
The Manner of the Kingdom
In this text, we are seeing the manner of the Kingdom lived out. When the truth is brought within range of the individual, it is that person’s responsibility to pursue it. When knowledge of the wisdom of Solomon came to the attention of the Queen of Sheba, she went to him, and did not call for him to come to her (1 Kgs 10:1-10). Jesus drew the attention of the people to her action, saying that the response of the people should be even more strong to Him (Matt 12:42).
If John the Baptist was preaching in the vicinity, it is the duty to go to him – which they did (Matt 3:5; Mk 1:5). When Jesus came preaching, the people came to Him (Matt 4:25; 8:1; 12:15; 13:2; 15:30; 19:2; Mk 6:33; 9:25; Lk 4:42; 5:1,15; 6:17; 9:37; 14:25; 21:38; John 6:24; 8:2). This does not mean that Jesus never went to the people. He did go to the helpless Gadarene demoniac (Mk 5:1-2), the poor widow of Nain who had lost her son (Lk 7:11-14), and the Syrophenician woman who daughter was vexed with a demon (Mk 7:24-26). But most of the time, the people came to Him. They came to Him in the Temple (Matt 21:14; Lk 21:38), the mountain (Matt 15:29-30), the desert (Mk 1:45; Lk 4:42), in the plain (Lk 6:17) and the seashore (Matt 13:1-2; Mk 2:13). He came within their reach, being made accessible to them. Those who were wise then availed themselves of His presence.
This is the principle involved in the saying, “Seek ye the LORD while He may be found, call ye upon Him while He is near” (Isa 55:6). It is not that the Lords has what might be likened to office hours. Rather, it is that when He “visits” the people, they are to take advantage of the opportunity that has been afforded to them. When Jesus entered the world, it is said that He “visited and redeemed His people” (Lk 1:68), and that “the Dayspring from on high hath visited us” (Lk 1:78). Those who heard Jesus with some degree of discernment responded, “God hath visited His people” (Lk 7:16). At that time, if you lived in Syria (a region in Asia), it was your responsibility to go where Jesus was – and that is precisely what they did (Matt 4:24). The ten-city complex called Decapolis was in Syria, and people from that region came to Jesus (Matt 4:25).
Jesus did send His disciples to preach the Gospel to every creature. The record of their going, however, confirms that it involved the people coming to where they were.
I do not know that there are words precise enough to state the seriousness of people not availing themselves of the truth when it is made available to them. Who is able to adequately assess the opportunities to know the truth that have been vouchsafed to men – even men in this very area. Jesus has given us to understand that time will be spent in the day of judgment pointing out squandered opportunities, and the penalties for ignoring them (Matt 12:41-42). For that matter, the unparallel judgment against Jerusalem that took place in 70 A.D. was, Jesus said, “because thou knewedst not the time of thy visitation” (Lk 19:44).
OH WHOM SPEAKETH THE PROPHET?
“ . . . and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?” Other versions read, “Tell me, please, who is the prophet talking about, himself or someone else?” NIV “Here's my question to you- is the prophet talking about himself or someone else?” CJB and “I beg of you.” AMPLIFIED
Keep in mind, the eunuch’s mind has been stirred by statements made concerning the Lord’s “Servant.” He has not been reading a record of the Ten Commandments, of the details of what was required in keeping the various feast days. He has been digging in a fertile field, and has uncovered a treasure, although he does not yet know the greatness of its value. Nevertheless, he seems to sense that more is here than has met his eye.
Although an obviously intelligent man, the eunuch had not been able to determine from the statement of its context whether the prophet Isaiah was speaking of himself or some other man. Some could have supposed Isaiah was speaking of himself, for he suffered significantly at the hands of Manasseh, as is recorded in uninspired history.
I do not doubt that this man, being a proselyte, was familiar with the traditions of the Jews concerning Isaiah. From a purely academic point of view, they had more of an interest in the Scriptures and various writings related to them, that is common in our society. Of course, they had been a specially cultured society, deliberately associated with words and manners that were God-centered in nature. It is therefore inconceivable that this man could have been a proselyte, and yet unfamiliar with the records that were of value to the Jews.
This is something worthy of consideration, for a departure from the truth has occurred in our time that has stooped beneath the elementary status of those under the Old Covenant. Today it is not at all unusual to find a professing Christian who lacks even a very elementary understanding of the Word of God and the observations that insightful men have made concerning it. People can be affiliated with the church for years, and yet remain deplorably infantile in their understanding. Intellectually transplanting out situation into the time of our text, the eunuch would not have been aware that Jerusalem was city associated with God, or that the book of Isaiah even existed. Further, it would be highly unlikely that there be a deacon available who was obviously conversant with the Scriptures and competently deliver an understanding of them.
DISCONTENT WITH IGNORANCE
Here was a man that was discontent with being ignorant about Scripture. He had done what he could to obtain an understanding – going to Jerusalem to worship, reading the Scripture, and perhaps in other ways seeking an understanding. He had not concluded that the text was simply beyond him, but was pressing to obtain an understanding of it. Here is an example of a man that was seeking, and He will “find,” just as Jesus said. In fulfillment of the promise of Jesus, he will ask, and will receive (Matt 7:7-8).
Unless Jesus was not telling the truth, those who remain in a state of perpetual ignorance, even though they have access to the Scriptures, have not sought. That is why they have not found, They have not asked, and that is the reason they have not received. The Good Shepherd will not allow a seeker to ultimately fail to find. In the text before us, somewhere between Jerusalem and Gaza, a man that was earnestly seeking found, and one that asked received. While engaged in a quest for an understanding, the Lord intervened in the situation, sending a m ember of the body of Christ to clarify the Word of God, and bring an understanding of Jesus.
HE PREACHED UNTO HIM JESUS
“ 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.”
Philip had apparently not taken a course on soul-winning, or attended a local workshop on personal evangelism. The approach he took could not possibly be taught. He did not subject this man to a system or plan, but adapted himself to the circumstance confronting him. That is an approach that cannot be learned by rote, or fulfilled by following a procedural manual.
HE BEGAN AT THE SAME SCRIPTURE
“Then Philip opened his mouth, and began at the same scripture . . .” Other versions read, “beginning from this scripture,” NASB “began with this very passage,” NIV “starting with this scripture,” NRSV “commencing with that same portion of Scripture,” WEYMOUTH and “using this scripture as a starting point.” PHILLIPS
Oh, the blessedness of being filled with “wisdom and spiritual understanding.” It is no wonder that Paul prayed for this blessing to be realized by all believers (Col 1:9-11). Attesting to the fact that the testimony of Jesus is the Spirit of prophecy (Rev 19:10), and that the Scriptures fundamentally testify of Jesus (John 5:39), Philip begins the very text the eunuch has been reading. While I am sure the Holy Spirit was active in this matter, Philip has also familiarized himself with the text of Scripture. He apparently did not have to pray for direction at the time. He certainly did not have to ask this official to go to a text with which he was more familiar. Whatever one may think about Bible knowledge, or an understanding of Scripture, there is more to be seen that the facts that are declared therein. Factual knowledge is essential, to be sure, but it is a beginning, and not an end. A person will not be “taught of God” independently of a knowledge of the text of Scripture. That is why Peter wrote, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking, as newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet 2:1-2). The truth of God is, so to speak, encapsulated in Scripture. Thus Jesus said in His prayer top the Father, “Sanctify them through thy truth: thy word is truth” (John 17:17).
The Role of Scripture
I know that some with a cursory knowledge of the Lord point to the fact that Jesus is pointedly called “the Word of God” (Rev 19:13). He is thus referred to by some as “the Living Word” – even though that expression is found nowhere in any standard version of Scripture. It is not possible for a person to have a cogent and productive thought about Jesus apart from Scripture. Great care must be taken not to present Jesus as though that was not the case. When we talk about “fellowship” with Jesus (1 Cor 1:9), we are by no means suggesting that this is accomplished independently of the Word of God. When we refer to every man being taught by God (John 6:45), we do not suggest that this is realized without the Scriptures. The fact that there is such a thing as “the communion of the Holy Spirit" NKJV (2 Cor 13:14) does not mean that there is a valid spiritual experience that is not linked with the Word of God.
When Israel was faced with those who claimed to have appropriated knowledge from questionable resources, they were told to validate what they said by comparing it with the Scriptures. This Isaiah wrote, “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa 8:19-20). While we may not be exposed to those who have familiar spirits, and wizards that peep and mutter, we do frequently hear citations of authorities extraneous to the Scriptures. It is not uncommon to heart the principles of psychology and sociology cited as though they carried all of the weight of Scripture. Who has not heard statements made upon the basis of statistics, which are compiled upon the basis of random sampling, telling us of how unlikely it is for people of a certain age to learn, or change their views? And, how about those who spout concocted information about the basic emotional and intellectual makeup of men and women, trying to frame how we think of their capabilities, or accounting for their conduct? Oh, we still have those who “peep and mutter,” and we do well to go to the Law and the testimony of Scripture to validate what they say. If they are not speaking according to “this word,” it is because there is “no light in them.” Their self-acclaimed intellectual expertise is nothing more than pretension, and no thinking person should allow them to shape their thinking.
There Is A Direction In Scripture
There is an intention in Scripture – an objective, and a direction toward which all Scripture points. If this was not the case, Philip could not have started at the Scripture being read the eunuch, and proceed where he did.
It ought to also be noted that you cannot begin with something originated by men, and proceed to a Divine conclusion. It is not possible to begin with some world religion and end up at the feet of Jesus – much less with some “science falsely so called.” Jesus cannot be found in something unrelated to the Living God.
HE PREACHED UNTO HIM JESUS
“ . . . and preached unto him Jesus.” Other versions read, “told him the good news about Jesus,” NIV “proclaimed to him the good news about Jesus,” NRSV “gave him the good news about Jesus,” BBE “announced the glad tidings of Jesus,” DARBY “began to preach to him concerning our Lord Jesus,” MRD “then used many others to tell him about Jesus,” LIVING and “he announced to him the glad tidings (Gospel) of Jesus and about Him.” AMPLIFIED
Philip took the text that was being read by the dignitary from Ethiopia and made a bee-line for Jesus! He “preached” Jesus. Although I have made a point of this before, it seems to me that it must be made again. Preaching is not instruction, but proclamation. It is the means by which God has chosen to save those who believe. As it is written, “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching A NOUN, NOT A VERB to save them that believe” (1 Cor 1:21). There is a certain message that must be proclaimed if men are to be saved, and it centers in the person of Jesus. Men cannot be saved through a message that declares moral duty, or that promotes a religious institution. Philip will not preach the church at Jerusalem, or the conversion of the Samaritans. He will “preach” Jesus!
The word “preached” is translated from the Greek word euvhggeli,sato (eu-ang-le-isa-to). The word has the following lexical meaning: “to bring good news, to announce glad tidings,” THAYER “to make known God’s message of salvation with authority and power,” FRIBERG “to communicate the good news concerning something,” LOUW-NIDA and “to bring or announce good news.” GINGRICH
In all of the world, the those in Christ Jesus are the only ones with a message of good news to proclaim. The word “news” speaks of a report of things that have already taken place, or are about to take place. In this case, the “news” is good, or is “glad tidings of good things” (Rom 10:15). Philip’s preaching is not the proclamation of a system, a procedure, or an organization. It is not the declaration of what men can be, or what they can possess. It is not the announcement that all will be well with them if they do this or that. It is not relating probabilities that could take place if certain conditions are met. At its core, Philip’s preaching is a report of what has already been done, and of its relevance to the human race.
In the case of Gospel preaching, it is in view of the message that is proclaimed that a call is made for a response from the hearers. The news itself becomes the incentive for that response. Therefore, when Jesus began to preach, it is written that He said, “Repent, for the kingdom of heaven is at hand” (Matt 4:17). The good news was that the long awaited kingdom that God had promised was about to appear, and in view of that, men ought to repent. We may expect that when Philip preaches, a kind of pressure will be exerted on the eunuch to respond, for that is the nature of the Gospel.
Preaching Christ
What does it mean to “preach Christ” ? It should not surprise you that this kind of preaching is rather uncommon in our time. The matter of preaching Christ is mentioned six times in Scripture.
➪ “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42).
➪ “Then Philip went down to the city of Samaria, and preached Christ unto them” (Acts 8:5).
➪ “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
➪ “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Cor 1:23).
➪ “Some indeed preach Christ even of envy and strife; and some also of good will” (Phil 1:15).
➪ “The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds” (Phil 1:16).
When preaching, proclaiming, or reporting Christ, the Savior Himself is the subject being delineated. The objective of such preaching is to acquaint the hearer with the Lord Jesus Christ. That acquaintance is from the Divine perspective – the records God has given of His Son (1 John 5:10-11). Strictly speaking, preaching Christ is not relating what He has done for the speaker – although there is certainly a place for declaring such a testimony. However, Jesus is not to be defined by the narrow perimeter of personal experience. What God has inspired to be said of Jesus is of the highest priority when it comes to declaring Jesus. In fact, that is all we know concerning Jesus. Our personal experience of Him is defined by what God has revealed concerning Him. Apart from that, we have no way of identifying any valid experience of Jesus. The book of Acts provides us several examples of what was proclaimed about Jesus.
➪ He was a Man approved of God by miracles, and signs, and wonders (2:21).
➪ He was delivered up by the determinate counsel and foreknowledge of God (2:23a; 13:29).
➪ The Jews, by wicked hands, crucified and slew Him (2:23b; 3:13-15; 4:10; 5:30; 7:52; 10:39; 13:28).
➪ God raised Him from the dead, freeing Him from the agony of death NASB (2:24,32; 10:40; 13:30,33,37; 17:31).
➪ He fulfilled David’s prophecy in Psalm 16:8-11, 49:15, and 86:13 and (2:25-26).
➪ He is the One God raised up to sit on David’s throne (2:29-30; 5:30).
➪ He has been exalted to the right hand of God (2:33a; 5:31a).
➪ He has received the promise of the Spirit from the Father, and has poured Him forth upon men (2:33b).
➪ He will remain seated at the Father’s right hand until His enemies are made His footstool, fulfilling the prophecy of Psalm 2:8-12 (2:34-35; 13:33).
➪ God has made Jesus both Lord and Christ (2:36).
➪ God has glorified Jesus (3:13).
➪ Jesus is the Holy and Just One (3:14).
➪ He is the Prince of life (3:15).
➪ In His suffering, Jesus fulfilled the words of the prophets (3:18).
➪ Jesus will remain in heaven until the restoration of all things about which Jesus spoke through the holy prophets (3:21).
➪ Jesus is the Prophet foretold by Moses in Deuteronomy 18:15-18 (3:22).
➪ Whoever does not give heed to Jesus will be cut off from the people (3:23).
➪ All the prophets from Samuel foretold the days of Christ (3:24).
➪ God first sent Jesus to the Jews to turn them away from their iniquity (3:26).
➪ Jesus is the Stone rejected by the builders, who has become the Head of the corner pf God’s building, as prophesied in Psalm 118:22 (4:11).
➪ There is salvation only in Jesus, and in none other name (4:12).
➪ Jesus has been exalted to give repentance and remission of sins (5:31b).
➪ He is the Son of God (9:20).
➪ He is the very Christ, or One chosen and anointed by God (9:22; 18:5,28).
➪ Peace is by Jesus Christ (10:36a).
➪ He is Lord of all (10:36b).
➪ God anointed Jesus with the Holy Spirit and power (10:38a).
➪ Jesus went about doing good, and healing all who were oppressed of the devil (10:38b).
➪ God showed the risen Christ tp chosen witnesses (10:40-41).
➪ He is ordained of God to be the Judge of the living and the dead (10:42).
➪ The Prophets give witness that whoever believes in Him will receive remission of sins (10:43).
➪ Jesus was raised up of David’s seed as a Savior (13:23).
➪ Following His resurrection He was seen many days of those who came to Galilee from Jerusalem (13:31).
➪ In Jesus God is fulfilling His promise to David concerning the giving of sure, or certain, mercy (13:34).
➪ Through Jesus the forgiveness of sins is preached (13:38).
➪ Those who believe on Him are justified from all things (13:39).
➪ Through the grace of the Lord Jesus Christ we shall be saved (15:11).
➪ Those who believe on the Lord Jesus Christ shall be saved (16:31).
➪ Christ needed to suffer and be raised from the dead the third day (17:3).
➪ The resurrection of the dead is associated with Jesus (17:18).
➪ God will judge the world in righteousness through Jesus (17:31).
➪ They testified of repentance toward God and faith toward the Lord Jesus Christ (20:21).
➪ Remember the words of the Lord Jesus, that it is more blessed top give than to receive (20:35).
➪ Jesus should suffer, be the first to rise from the dead, and should show light unto both the Jews and the Gentiles (26:23).
It is apparent that there is considerable to be declared about Jesus – and I have not even touched the epistles that contain an abundance of details not mentioned in the book of Acts. It seems to me that if men would occupy themselves with preaching Christ, it would significantly altar the thrust of their message. I do not doubt that, under such circumstances, many denominations and specialized groups would actually cease to exist, for they depend upon another kind of message.
WHAT DOTH HINDER ME?
“ 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?”
The details of what Philip preached are not provided – only that he “preached Christ” to the eunuch, beginning with the Isaiah text that he was reading. It is evident that Luke assumes his readers will know what he means, and what is involved in preaching Christ. Those are the kind of times that existed then, quite unlike the ones in which we live. Thoughtful believers were able to express things more precisely, and would give a more accurate appraisal of things occurring when Christ was preached. I do not want to longer long on this point, but feel as though it is necessary to make a few cursory observations.
Think, for example, of some of the phrases found in Acts. Luke apparently knew they would be discerned by Theophilus, for he did not accompany them with any extensive explanation. Yet, these phrases are not at all common in the church environment of our time. These are phrases used up to this point in this book.
➪ “They were pricked in their hearts” (2:37).
➪ “Gladly received his word” (2:41).
➪ “The apostles’ doctrine” (2:42).
➪ “Gladness and singleness of heart” (2:46).
➪ “The Lord added to the church” (2:47).
➪ “The God of our fathers hath glorified His Son Jesus” (3:13).
➪ “Faith in His name” (3:15).
➪ “Repent ye therefore, and be converted” (3:19).
➪ “God, having raised up Jesus, sent Him to bless you, in turning away every one of you from his iniquities” (3:26).
➪ “Great grace was upon them all” (4:33).
➪ “Why hath Satan filled thine heart to lie to the Holy Ghost?” (5:3).
➪ “Great fear came on all them that heard these things” (5:5).
➪ “Tempt the Spirit of the Lord” (5:9).
➪ “Great fear came upon all the church” (5:11).
➪ “We ought to obey God rather than men” (5:29).
➪ “Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (5:31).
➪ “The Holy Ghost, whom God hath given to them that obey Him” (5:32).
➪ “Rejoicing that they were counted worthy to suffer shame for the name of Jesus” (5:40).
➪ “Full of the Holy Ghost and wisdom” (6:3).
➪ “Stiffnecked and uncircumcised in heart and ears” (7:51).
➪ “Had received the word of God” (8:14).
These expressions, and many others like them, are not at all common among twentieth century Christians. In some circles their use would have to be attended with an extensive explanation. They would even be found dividing the people. With the great falling away, coupled with the flood of new translations of Scripture, an institutional vocabulary has taken the place of Scriptural phraseology. There has been a dramatic shift of emphasis from Christ and the salvation He brings so that it is exceedingly rare for men to associate what is passed off as Christian with Jesus Christ, the great salvation of God, or the New Covenant that He has sanctified by which we “draw nigh unto God” (Heb 7:19).
For those whose minds have been shaped by Scripture, the incident that follows will make perfect sense – just as it doubtless did to Theophilus. To some whose minds have been shaped by an humanly devised systematic theology, unwarranted conclusions will be drawn.
Let Me Be Clear About This
Let me be clear about where I am going on this matter. Our text does not say that Philip preached how to get into Christ. It says he “preached Christ” unto the eunuch. I have already commented extensively on precisely what was said about Christ in the apostle’s doctrine, siting no less than forty-four things that was “preached” (Under HE PREACHED UNTO HIM JESUS/Preached Christ). It is that kind of preaching that provoked the response of this text.
THEIR WAY
“And as they went on their way . . .” Other versions read, “as they went down the road,” NKJV “as they were going along,” NRSV “while they were going on their way,” BBE “as they proceeded on the way,” MRD “as they rode along,” NLT and “as they continued along on the way.” AMPLIFIED
Up to this time, the way of the chariot belonged to the eunuch himself. Now, however, it was the way of both the eunuch and Philip – “their way.” There was an accord between these men that developed as Philip preached Christ. Two that are agreed can ride together as well as walk together (Amos 3:3). Where hearts are honest and good, the preaching of Christ has a uniting effect.
A CERTAIN WATER
“ . . . they came unto a certain water . . .” Other versions read, “some water,” NKJV “a small body of water,” LIVING and “a place where there was some water.” CEV
This is worthy of note, as the road on which they were traveling was called “the desert road” NIV (8:26). Ordinarily, you would not expect water to be found in such a place. As I understand the case, this was not an miraculous phenomenon, suddenly created at that time. It is well known that such a body of water was along this road, and, indeed, exists to this very day (2007). It was, however, unusual, with no other such body of water along the road. It has been confirmed that there is no large body of water in this vicinity, such as a river, brook, or large standing body of water like a lake.
This being the case, we have in this record an instance of the providential working of the Lord. Here is an example of the steps of a good man being “ordered by the Lord” (Psa 37:23). He directed the eunuch concerning the route he was taking to Gaza, and then directed Philip ro join him at the proper time and in the correct place. The book that the eunuch was reading was directed by the Lord, as well, as the place of the book that he was reading when Philip caught up with him. Everything was Divinely orchestrated so that at the right time, they came to this body of water. Now, we will see if the eunuch is able to associate this “certain water” with what Philip has been preaching, or if he will only connect it with refreshment and convenience.
HERE IS WATER!
“ . . . and the eunuch said, See, here is water; what doth hinder me to be baptized?” Other versions read, “What prevents me?” NASB “Why shouldn’t I be baptized?” NIV “What is to prevent me?” NRSV “Why may I not have baptism?” BBE “Is there any reason why I shouldn’t be baptized?” CJB “What would keep me from?” CSB “What can keep me from?” GWN “What doth forbid that I?” MRD “What is to stop?” NET “Is there anything to prevent?” NJB “Why can’t I be baptized?” NLT “What is stopping me from being immersed,” IE and “is there any reason why I should not be baptized now?” PHILLIPS
Noting the rarity of water along the way, the eunuch is unwilling to pass by this “certain water” without inquiring concerning himself being baptized. There was some way in which preaching Christ brought this man to think in such a manner. Without commenting extensively on the matter, it is obvious that much of the preaching of our day would never produce such a response. However, here is an inspired record of what preaching Christ can provoke, and we do well to consider it with great sobriety.
Now, the question arises why such a question was provoked. It is the only question of its kind in all of Scripture, and it was provoked by associating a “certain water” with what had been preached. Adam Clarke, well known commentator, observes, “By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.” If this was the case, the eunuch probably had asked what he ought to do prior to this time, and would have been directed to repent and be baptized as those on the day of Pentecost (2:38). However, there is no indication that there was extensive dialog between the eunuch and Philip after he started preaching Christ. So far as the record is concerned, this is the initial response of the eunuch to Philip’s preaching.
We do have the record of several instances where Christ was preached to those who themselves were not reconciled to God. Prior to this we have those on the say of Pentecost (Acts 2), those in Solomon’s porch (Acts 5), those in Samaria (Acts 8), Saul of Tarsus (Acts 9), the household of Cornelius (Acts 10), the household of Lydia (Acts 16), the Philippian jailor (Acts 16), and those in Athens (Acts 17).
To my knowledge, there is no record of any person delivering a word concerning baptism to those who had not made some kind of inquiry concerning what they ought to do. As I have already stated, the message of the Gospel is calculated to produce a response in those who here it. The question is whether or not preaching Christ necessarily includes declaring the means by which men are to be saved. There is no question that there is a proclamation that regards what men are to do. Before He ascended to heaven, Jesus told His disciples “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:47).
While I do not mean to be contentious on this point, it is my persuasion that the preaching of Christ itself led the eunuch to make this inquiry – not the recitation of the means through which men are brought into Christ. This whole matter has been greatly complicated by an institutional approach to the Gospel that makes recruitment the primary point rather than the preaching of Christ. For this reason, I want to show how that preaching Christ will produce an inquiry into the matter of baptism. I will further affirm that the announcement of how men are brought into identity with Christ is premature until an inquiry is made into the matter.
When the record of Jesus was given, it is referred to as “the beginning of the Gospel of Christ” (Mk 1:1). Note what is included in that record.
➪ Jesus was introduced by John the Baptist (Baptizer), who was noted for baptizing the people “for the remission of sins” (Mk 1:4). This was the manner in which the people were prepared for the Messiah.
➪ Jesus Himself was baptized by John. When John balked at baptizing Him, knowing that He was a righteous Man, Jesus said that it was becoming that “all righteousness” be fulfilled by Him being baptized (Matt 3;15).
➪ It was when Jesus was baptized that the Father spoke out of heaven, “This is My beloved Son, in whom I am well pleased” (Matt 3:17).
➪ The ministry of Jesus was defined as “Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection” (Acts 1:22).
➪ Before Jesus returned to heaven, He commanded His disciples to baptize those whom they discipled. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt 28:19).
➪ Jesus also told them that believing and being baptized were associated with being saved: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16).
It simply is not possible to preach Christ without declaring these things. They are part and parcel of the Gospel itself. It is further inconceivable that any person of integrity could hear or read those words and conclude that baptism was incidental, or that there was no reason to think it was necessary. Who is the person who would dare to affirm that following Jesus would exclude baptism – for He Himself was baptized! Who would venture to say it was incidental, when Jesus commanded His disciples to baptize the disciples into the name of the Father, Son, and Holy Spirit? What kind of mentality would move a person to say that salvation had nothing to do with being saved, when Jesus said the one who believed and was baptized would be saved? He did not say the one who believed and was saved should be baptized. How could it possible be right for men to say so?
I am saying that if men will devote themselves to preaching Christ, those who believe the message will be unable to avoid the consideration of baptism. The challenge men face is not that of convincing men that they ought to be baptized, but that they must believe Jesus and follow Him.
The Household of Cornelius
If it is countered that the household of Cornelius was saved, then were baptized, I must object. That is not what the text says. Here is the record of that event. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God” (Acts 10:44-46).
After witnessing this phenomenon, Peter concluded that the Gentiles were also included in the salvation of God. It is then that he said, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.” – just as Jesus had told him to do (Acts 10:47-48; Matt 28:18-19). I do not know how any honest person could read that passage and say that baptism had nothing to do with being saved.
Putting aside for the moment the fact that this was an epoch and not a precedent, the record does not say that these people were “born again” at that time (1 Pet 1:23), or that they were added to the church (Acts 2:47), or that they become one spirit with Christ (1 Cor 12:17). There is no question but that these people had life – but life must be birthed, and baptism mis associated with birth (John 3:5; Tit 3:5).
The Disciples at Ephesus
Another epoch took place when Paul was in Aphesis. While there he encountered “certain disciples.” They were obviously sincere people, and yet Paul sensed something was missing. He asked them, “Did you receive the Holy Spirit when you believed?” They responded, “We have not so much as heard whether there is a Holy Spirit” (Acts 19:2). Paul immediately associated the gift of the Spirit with baptism. He asked them, “Into what, then, were you baptized?” They replied, “Into John’s baptism” – which was for the remission of sins (Mk 1:4). Paul then told them, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus” (Acts 19:4). Upon hearing about Christ Jesus, these disciples were “baptized in the name of the Lord Jesus.” NKJV (Acts 19:4-5). Thus we see that baptism is not a mere option, and is associated with believing and receiving the Holy Spirit.
Something to Consider
If, after relatively brief instruction, Ethiopian eunuch inquired concerning baptism, how, then, do we account for people who have been supposedly been subjected to the Gospel for lengthy periods of time, and remain among the unbaptized? How is it that any person claiming to represent Christ would make a point of diminishing the importance of baptism? How is it even possible to do such a thing, seeing that Jesus was introduced to the world by a baptizer, was Himself baptized to fulfill all righteousness, and was confessed by the Father to be His beloved Son at His baptism. His ministry had its beginning with the baptism of John, He told His disciples to baptism those who were disciples, and said that those believing and being baptized would be saved.
All of this is in the Gospel of Christ. It therefore makes perfect sense that upon hearing Christ preached, the eunuch would inquire concerning himself being baptized. The example and words of Jesus leads to such an inquiry.
IF THOU BELIEVEST
“ 37a And Philip said, If thou believest with all thine heart, thou mayest.”
The eunuch has asked if there is anything that would prohibit him from being baptized. He is not speaking philosophically, but with a mind to take advantage of the water that was before him. Philip will answer him with a keen awareness of the urgency of the request.
IF THOU BELIEVEST
“And Philip said, If thou believest with all thine heart . . .” This verse is omitted by New International Version, New Revised Standard Version, Revised Standard Version , Basic Bible English, Complete Jewish Bible, The English Darby Bible, English Revised Version, English Standard Version, God’s Word Translation, New American Bible, The Net Bible, New Jerusalem Bible, New Living Translation, Weymouth’s New Testament, William’s New Testament, Montgomery New Testament, and J. B. Phillips New Testament. The explanation given is as follows: “Verse 37 is lacking in the earliest manuscripts,” MONTGOMERY and “Many manuscripts do not contain this verse.” AMPLIFIED
Other versions read, “If you believe with all your heart,” NKJV “If thou dost believe out of all the heart,” YLT and “If you believe with all your heart [if you have a conviction, full of joyful trust, that Jesus is the Messiah and accept Him as the Author of your salvation in the kingdom of God, giving Him your obedience, then] you may.” AMPLIFIED
The priority of faith, or of believing the record God has given of His Son, cannot be overstated. The statements that are made concerning those who believe confirm both its necessity and scope.
➪ “Jesus said unto him, If thou canst believe, all things are possible to him that believeth” (Mark 9:23).
➪ “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39)
➪ “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference” (Rom 3:22).
➪ “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also” (Rom 4:11).
➪ “But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Gal 3:22).
➪ “When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (2 Th 1:10).
➪ “For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe” (1 Tim 4:10).
Believe What?
One can only imagine how a person in our time and country would respond to Philip’s word. Precisely what is it that is to be believed? If Philip has been preaching Christ to the man, then obviously what is to be believed pertains to Him. Jesus said the one who believes and is baptized shall be saved. He did not specify what was to believed either – yet it did pertain to the Gospel being preached (Mk 16:15-16). As we expect, Philip will respond with perfect accord with what Jesus said.
THOU MAYEST
“ . . . thou gayest.” Other versions read, “it is allowable,” MRD and “it is lawful.” YLT
Unlike some of our day, Philip does not lead the eunuch in the mythical “sinner’s prayer.” He does not tell the man he needs to be saved first, then he can be baptized. He knows that all that stands between this man and baptism is the confirmation that he believes. This amounts to a confession of Jesus. He does not tell the man to repent, for it is obvious that he has already done that. Nor, in fact, does he recite a series of steps that lead up to baptism. He simply says if the man believes, he can, in fact, be baptized – and he does not even tell the man what it is that is to be believed!
I BELIEVE
“ 37b And he answered and said, I believe that Jesus Christ is the Son of God.”
The Ethiopian eunuch does not hesitate to respond to Philip’s word. It will be obvious that he has discerned what has been preached, has garnered the proper focus, and is in possession of a confidence that is only experienced by faith.
I BELIEVE
“And he answered and said, I believe . . .” Other versions read, “I do believe.” AMPLIFIED
What does this man mean when he says, “I believe” ? From the lexical point of view, the expression “I believe” is an interesting one. Perhaps it will be a good beginning point to provide those technical meanings.
➪ “To think to be true; to be persuaded of; to credit, place confidence in; a. universally . . . the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of his soul,” THAYER “as primarily an intellectual evaluation believe; (a) with what one is convinced of added as an object believe (in), be convinced of,” FRIBERG “as primarily an intellectual evaluation believe; (a) with what one is convinced of added as an object believe (in), be convinced of,” LOUW-NIDA “to trust, trust to or in, put faith in, rely on, believe in a person or thing . . . to believe that, feel sure or confident that a thing is, will be, has been,” LIDDELL-SCOTT “to trust, to put faith in, to believe in . . . to admit the reality of,” LEH “believe, believe in, be convinced of, give credence to . . . believe (in), trust in a special sense . . . have confidence.” GINGRICH
Take note of the words that are related to believing. Because these are all English words, I will give the English definition of each word.
➪ Persuasion: something held with complete assurance.
➪ Confidence: the quality or state of being certain.
➪ Conviction: a strong persuasion; the state of being convinced.
➪ Trust: assured reliance . . . dependence on.
➪ Evaluation: establish the value of b y careful appraisal and study.
➪ Sure: admitting to no doubt . . . sure knowledge.
➪ Reality: the quality or state of being real . . . an actual fact.
➪ Credence: a mental acceptance as true or real.
The extent of believing confirms that it is, indeed, “with the heart” that en “believe unto righteousness” (Rom 10:10).
The eunuch was not speaking of mere intellectual assent or acquiescence. To acquiesce is to submit passively, or agree without any real persuasion. It is like agreeing with a statement just to keep the peace, or avoid an altercation – perhaps just be to part of the group, which is perceived as holding some temporary advantage.
What is the matter of which the treasurer of the Queen of Candace has been convinced? What kind of persuasion did the preaching of Philip produce? That is the point that will not be made.
JESUS IS THE SON OF GOD
“ . . . that Jesus Christ is the Son of God.” Other versions read, “Jesus Messiah is the Son of God.” MRD
Philip’s preaching obviously emphasized the Person of Christ – who He was versus what He did during His earthly ministry. His deeds were seen as a confirmation of who He was. Peter had said on the day of Pentecost that Jesus of Nazareth was “a man approved of God among you by miracles and wonders and signs” (Acts 2:22). That message had obvious come home to the heart of this man from Ethiopia.
The fact of Jesus being the Son of God is depicted as being a critical one.
➪ This was the fact that Satan sought to obscure, challenging Jesus in the temptation, “If Thou be the Son of God” (Matt 4:3,6).
➪ This is precisely what the demons recognized when they confronted Him: “they cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? art Thou come hither to torment us before the time?” (Matt 8:29).
➪ This is what the Father twice confessed, once at His baptism, and again at His transfiguration: “This is My Beloved Son” (Matt 3:17; 17:5).
➪ This was the word that Peter recalled when He spoke of Jesus many years after He had returned to heaven: “For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased” (2 Pet 1:17).
➪ When Jesus died, a centurion that took note of the events said, “Truly this man was the Son of God” (Mark 15:39).
➪ John the Baptist bore record to this when He saw the Holly Spirit descending in the form of a dove, and resting upon Jesus: “And I saw, and bare record that this is the Son of God” (John 1:34).
➪ Nathaniel confessed to Jesus, “Rabbi, Thou art the Son of God; Thou art the King of Israel” (John 1:49).
➪ John wrote His Gospel that we might believe that “Jesus is the Christ, the Son of God” (John 20:31).
➪ After Saul of Tarsus was converted. He preached in the synagogues that Jesus Christ “is the Son of God” (Acts 9:20).
➪ Paul wrote that Jesus was “ declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom 1:4).
➪ John wrote that the person who overcomes the world is the one who believes that “Jesus is the Son of God” (1 John 5:5).
➪ The person who believes Jesus is the Son of God “hath the witness in himself” (1 John 5:10).
➪ John confirmed, “He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12).
➪ It is “the Son of God” who is come and “hath given us an understanding” (1 John 5:20).
As “the Son of God,” Jesus is the “Heir of all things,” and the One through whom God is speaking to men (Heb 1:2). He is the One in whom all; “the fulness of the Godhead” dwells “bodily” (Col 1:19; 2:9). His ranking is so high that the Father Himself says “unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom” (Heb 1:8). Nothing – absolutely nothing – comes from God to men except through the Son. God has even committed “all judgment unto the Son” (John 5:22).
Much of this had obviously come across to the eunuch in the preaching of Philip. When given the opportunity to make a statement concerning what he believed, he immediately said that he believed Jesus Christ was the Son of God.
That is what Peter confessed in Matthews 16:16: “Thou art the Christ, the Son of the living God.” Jesus told Peter that flesh and blood had not revealed this to him, but the Father had revealed it. It is doubtless true that He had done the same for the man from Ethiopia. Thus we see that the preaching of Christ produced the same effects as the presence of Jesus.
HE BAPTIZED HIM
“ 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.”
We will see that faith provokes action – immediate action. Retarded responses and delays in obedience are evidences of unbelief, not faith.
HE COMMANDED THE CHARIOT TO STAND STILL
“And he commanded the chariot to stand still . . .” Other versions read, “He ordered the chariot to stop,” NASB “gave orders to stop the chariot,” NIV “The official ordered the carriage to stop,” GWN “So he commanded the chariot to stand still,” NRS “he stopped the chariot,” LIVING and “the officer gave the command for the chariot to stop.” IE
Although a dignitary, and no doubt accustomed to some degree of convenience, this man was intent upon obeying the Lord immediately. Of course, if Philip had told him of the baptism of Jesus, which he doubtless did, he knew that Jesus did not delay his baptism, even though John at the first recoiled at the thought of baptizing someone more righteous than himself. The entire ministry of John the Baptist was also marked with immediacy. When he preached, he did so near a body of “much water” in order to baptize the people right away. Thus it is written, “And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized” (John 3:23).
Therefore the eunuch stops the chariot and interrupts his journey back to Ethiopia. He knew he was dealing with something that was of greater importance that the trip he was taking. This, of course, is the nature of obedience. It always adjusts the circumstances to the response that is being rendered to God.
THEY WENT DOWN BOTH INTO THE WATER
“ . . . and they went down both into the water, both Philip and the eunuch . . .” The greater percentage of all English versions read “went down into the water.” Some variant versions read, “to the water.” DARBY/MRD/YLT/PHILLIPS
If you have been involved with the church for some time, you know that the “mode” of baptism is often a source of controversy. Although this may be a technical point, yet it ought to be made to confirm the nature of and requirement of a “form.” Whenever God ordains a “form,” it is always in perfect accord with the truth. In fact, there is no purpose for form if it does not parallel the reality of which it speaks.
In Romans 6:17, baptism is referred to as “the form of the doctrine.” As used in that text, the word “form” refers to “print . . . a figure formed by a blow or impression . . . the teaching which embodies the sum and substance of religion, and represents it to the mind,” THAYER “model,” FRIBERG and “a pattern, example, model, standard.” UBS
In baptism, the form perfectly confirms to the doctrine. The doctrine is the death, burial, and resurrection of Christ. Baptism depicts precisely that in a burial and resurrection, which incorporates the idea of dying and being raised to walk in newness of life.
Baptize or Immerse
Owing to the corruption that is extant in the various man-made doctrines concerning baptism, some have preferred the use of the word “immerse.” However, this is not a good word, for it does not embody the doctrine. The word “immerse” means to “dunk, submerge, or submerge.” MERRIAM-WEBSTER However, the point of baptism is not the burial but the resurrection that follows. We do not remain “buried with Christ,” but are “raised up from the dead” like Jesus, to “walk in newness of life.”
It is also incorrect to refer to modes of baptism. Baptism itself is the mode, or manner. It is depicted as a burial (Rom 6:3-4) and a planting (Rom 6:4).
I want to underscore that the only reason for any “form” is that is agrees with the substance that it represents. This is the reason for the pattern given of the tabernacle, which was “the example and shadow of heavenly things” (Heb 8:5). This is also the reasoning behind the unleavened bread used at the table of the Lord and the “fruit of the vine.” Both required crushing and bruising, and perfectly depict Christ’s flesh and blood which are said to be “meat indeed” and “drink indeed” (John 6:55).
HE BAPTIZED HIM
“ . . . and he baptized him.” Other versions read, “Philip baptized him,” NIV Philip gave him baptism,” BBE “Philip immersed him,” CSB/IE and “Philip baptized the eunuch.” MRD
When ever one person baptizes another, it always “with water.” No mere man is ever said to have baptized another in the Holy Spirit. That is something that Jesus alone can do (Matt 3:11; Acts 1:5).
I say this because there are some who read the various texts on baptism and say they refer to a spiritual baptism, having nothing to do with water. Peter, however, specifically associates baptism with water (1 Pet 3:21).
In baptism, more takes place than what is seen – but that does remove the necessity of what is seen, for that is the reference point of the doctrine. The entire sixth chapter of Romans is devoted to the exposition of baptism. Apart from a baptism like that of the eunuch, which baptism is referred to as the washing of our bodies with pure water, I do not know how you could identify the time of your baptism, or even the fact of it. Nor, indeed can an invisible baptism is associated with obedience.
All of the things that are said of baptism took place when the eunuch was baptized.
➪ Receive remission of sins (Acts 2:38).
➪ Receive the gift of the Holy Spirit5 (Acts 2:38).
➪ Baptized into Jesus Christ (Rom 6:3a; Gal 3:27).
➪ Put on Christ (Gal 3:27).
➪ Baptized into His death (Rom 6:3b).
➪ Buried with Christ (Rom 6:4a).
➪ Raised like Christ to walk in newness of life 6:4b).
➪ Planted together in the likeness of His death (Rom 6:5a).
➪ Being in the likeness of His resurrection (Rom 6:5b).
➪ The old man crucified with Him (Rom 6:6).
➪ Freed from sin (Rom 6:7).
➪ Circumcised with the circumcision of Christ (Col 2:12).
➪ Putting off the body of the sins of the flesh (Col 2:12b).
➪ Born of the water and of the Spirit (John 3:5).
➪ By the Spirit baptized into one body (1 Cor 12:13).
None of these things can be seen, nor can any of them be performed by a man. Yet, all of them are identified with the time we obeyed from the heart the form of the doctrine delivered to us. Baptism involves being buried in water and raised from it – but that is not all that is involved, nor is it the heart of the matter. It is what the Lord does at that time that makes the event significant. However, the outward form is the very thing to which all of these things have been tied, and which enables us properly diagnose our situation.
All of these happened when Philip baptized the eunuch. That is why he was able to go on his way rejoicing.
HE WENT ON HIS WAY REJOICING
“ 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”
THEY CAME UP OUT OF THE WATER
“And when they were come up out of the water . . .” Other versions read, “stepped out of the water,” GWN and “come out of the water.” TNT With only three or four exceptions, all versions read “up out of the water.”
Confirming that the form of the doctrine was carried out, Phil and the eunuch emerged from the body of water, into which they had both gone. The eunuch came out with a conscience that had been purged from dead works, and his name being written in heaven. The life that was begotten through the preaching of Christ was birth in joyful obedience.
PHILIP IS CAUGHT AWAY
: . . . the Spirit of the Lord caught away Philip, that the eunuch saw him no more . . . ” Other versions read, “snatched Philip away,” NASB “suddenly took Philip away,” NIV “caught up Philip,” RSV “took Philip away,” BBE “carried Philip away,” CSB “was taken away,” NJB “[suddenly] caught away Philip,” AMPLIFIED and “took Philip away suddenly.” PHILLIPS
You cannot read the book of acts without being made acutely aware of the supernatural. Whatever you may choose to think about it, you do not want to adopt a view of Scripture that ignores such realities, or fails to take them into account in such a way as promotes praise to God. Thus far we have been confronted with the following:
➪ The ascension of Jesus (1:9-10).
➪ A sound from heaven as of a rushing mighty wind (2:2).
➪ The appearance of cloven tongues of fire sitting upon each of the disciples (2:3).
➪ The disciples speaking with other languages as the Spirit gave them utterance (2:4).
➪ Many wonders and signs were done by the apostles (2:43).
➪ The healing of the lame man at the Temple gate Beautiful (3:1-6).
➪ Ananias and Sapphira and stricken dead (5:1-10).
➪ Signs and wonders were wrought by the apostles in Solomon’s porch (5:12).
➪ Multitudes come from other cities, bring their sick, and they are healed (5:15-16).
➪ The angel of the Lord delivers the apostles from prison (5:19).
➪ Stephen does great wonders and miracles among the people (6:8).
➪ Phil works miracles in Samaria (8:6).
➪ The Samaritans receive the Holy Spirit through the laying on hands of Peter and John (8:17).
➪ The angel of the Lord directs Philip to the Ethiopian eunuch (8: 26).
➪ Now, Philip is caught away by the Spirit of the Lord (8:39).
Although some theology does so, the Scriptures do not foster doubts concerning the possibility of works outside the confines of natural power or ability. It is certainly not right to develop an inordinate appetite for the miraculous, but neither is it proper to culture a disdain for it.
HE WENT ON HIS WAY REJOICING
“ . . . and he went on his way rejoicing.” Other versions read, “went on his way full of joy,” BBE “continued on his way – full of joy,” CJB “joyfully continued on his way,” GWN “continued on his way home. He was very happy,” LIVING “With a glad heart he resumed his journey,” WEYMOUTH “he went on home rejoicing,” WILLIAMS “proceeded on his journey with a heart full of joy,” PHILLIPS “began going his way rejoicing,” ALT and “he was very happy as he went on his way.” CEV
Like Abraham coming down from that mountain in Moriah, the eunuch went on his way rejoicing. He had the joy of sins forgiven, a purged conscience, a sense of reconciliation, and the knowledge of God. The law was written on his heart, his old man was crucified, and he was walking in the newness of life. He certainly did have a right to go on his way rejoicing.
PHILIP WAS FOUND AT AZOTUS
“ 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.”
It had been a busy day for Philip – at least if men were prone to look at it after the flesh. But the work of the Kingdom is accompanied by a certain refreshment that only those who labor with the Lord know.
PHILIP WAS FOUND ON AZOTUS
“But Philip was found at Azotus . . .” Other versions read, “Philip found himself in Azotus,” NASB “appeared in Azotus,” NIV “came to Azotus,” BBE “showed up at Ashdod,” CJB “found himself in the city of Azotus,” GWN “found himself farther north at the town of Azotus,” NLT “was found ion Ashdod,” WILLIAMS and “found himself in Ashdod.” MONTGOMERY
The city of Azotus was the ancient city of Ashdod (Azwtov ). This was the Graecized form of the name of the city Ashdod, and owed its change to the Hellenizing of world by Alexander the Great (Acts 8:40; so 1 Maccabees 4:15; 5:68; 10:77, 78, 83; 11:4; 13:34; 16:10)
HE PREACHED IN ALL THE CITIES
“ . . . and passing through he preached in all the cities, till he came to Caesarea.”
Other versions read, “kept preaching the gospel to all the cities, until he came to Caesarea,” NASB “traveled about, preaching the gospel in all the towns until he reached Caesarea,” NIV “passing through the region, he proclaimed the good news to all the towns until he came to Caesarea,” NRSV “went through all the towns, preaching the good news, till he came to Caesarea,” BBE “passing through, he was evangelizing all the towns until he came to Caesarea,” CSB “he walked to and from preaching in all the cities, till he came to Cesarea,” GENEVA “continued his journey, proclaiming the good news in every town as far as Caesarea,” NJB “ He preached the Good News there and in every town along the way until he came to Caesarea,” NLT “he walked through out the country preaching in their cities till he came to Cesarea,” TNT “He preached the Good News there and in every city along the way, as he traveled to Caesarea,” LIVING “He was preaching the Good News in all the towns along the way from Azotus to Caesarea,” IE “visiting town after town he everywhere made known the Good News until he reached Caesarea,” WEYMOUTH and “as he passed through the countryside he went on telling the good news in all the cities until he came to Caesarea.” PHILLIPS
The idea is that everywhere Philip went,. He kept preaching the word, all along the Mediterranean coast, and covering a considerable distance.
What constrained such aggressive labors? It is quite frankly staggering to consider how much this man did – at least if you look at it with current-day efforts in mind. However, we are being exposed to real spiritual life, and real Kingdom laborers.
This is something that could not possibly be taught, or learned by routine. There was something inside Philip that was moving him. He was like Jeremiah in whose heart the word was like a burning fire (Jer 20:9). The conversion of the city of Samaria, and now the Ethiopian eunuch, had only served to put more fuel on the fire within him, and he could not keep silence.
CONCLUSION
We have witnessed the spreading of the Gospel through men whose hearts were tender and supple in the hands of the Lord. Surely you have noticed how instantly these men obeyed, and how easily they were directed. This is the manner of the kingdom, and it is glorious to consider.