How can I, unless someone guides me?
Walking through the Book of Acts • Sermon • Submitted
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How can I, unless someone guides me?
How can I, unless someone guides me?
How can I, unless someone guides me?
, “Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place. And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, “Go over and join this chariot.” So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. Now the passage of the Scripture that he was reading was this:
“Like a sheep he was led to the slaughter
and like a lamb before its shearer is silent,
so he opens not his mouth.
In his humiliation justice was denied him.
Who can describe his generation?
For his life is taken away from the earth.”
And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.”
Those who are lost need to understand that Jesus’ death: burial and resurrection were necessary for their salvation.
says, “ Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes and is justified (made right), and with the mouth one confesses and is saved.”
This must also be coupled with the belief that this Jesus’ death burial and resurrection is the only possible way we will be in heaven when we die.
Jesus said, “I am the way, and the truth, and the life. No one comes to the Father except through Me.” ()
The lost need to understand that any faith that teaches contrary to Christ is a lie: Mormonism, Buddhist, Islam, Jehovah’s Witness, and others have led many astray. Jesus Christ is the way and the truth and the life, He is the only way!
The Spirit of the Lord now leads Philip through the territory of Judea, with a sudden detour south to Gaza, which was directed by an angel of the Lord. It was the will of God that the encounter with the Ethiopian eunuch is clearly earmarked as the centerpiece of this section, representing another remarkable step forward for the gospel. This Ethiopian is ‘a very strong representative of foreigner within a Jewish context. He comes from the edge of the known world, he is of the African race, he is a castrated male, and probably a Gentile.’ He is eunuch; a eunuch is a man who has been castrated for the purpose of trusted servitude in a royal household. A king would often castrate his servants to ensure they would not be tempted to engage in sexual activity with others in the palace (specifically, the royal harem) or to prevent their plotting an overthrow (eunuchs were incapable of setting up a dynasty of their own.) Though he has traveled over 200 miles to worship, he understands that there is a prohibition against admitting eunuchs into the assembly of the Lord.
Look at, , “No one whose testicles are crushed or whose male organ is cut off shall enter the assembly of the LORD.”
Generally in Deuteronomy this refers to Israelites gathered at Horeb/Sinai. In this chapter it anticipates Israelites gathered in the land for worship. It refers also to those who serve in the priesthood, who could have not physical defects. The phrase “no one whose testicles are crushed” probably refers to men made eunuchs in the context of pagan worship. This concept of one’s male organ being “cut off” is found in (“emasculate themselves”). Here Paul is making the point that if the work of circumcision is so helpful in obtaining the justification, grace, and favor of God. Then why don’t these opponents of justification by works just not completely emasculate themselves? Paul is implying that his opponents are acting like pagans; by these actions and if the ancient Israelites did the same their men it would disqualify themselves from entry into the assembly.
However, it seems clear that this Ethiopian was certainly a devout and God-fearing men, having journeyed over 200 miles to Jerusalem to worship the God of Israel. He was a keen student of the Jewish Scriptures and was apparently fascinated with prophecies about God’s plans for the future of his people. Philip explained the passage from to him in Christological terms. The eunuch is portrayed as someone on the fringes of Judaism, who is drawn into the fellowship of Jewish Christianity through Philip’s teaching about Jesus. Perhaps the promise of , about eunuchs finding an honored place among the renewed people of God, is particularly in Luke’s mind as he records this story.
Look at , Let not the foreigner who has joined himself to the LORD say, “The LORD will surely separate me from his people”; and let not the eunuch say, “Behold, I am a dry tree.” For thus says the LORD: “To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters;
I will give them an everlasting name that shall not be cut off.”
The true people of God, who will inherit all his promises, are universally inclusive of all who hold fast to His covenant, despite their outward, apparent disqualification.
teaches us that the foreigner, approaching God’s people, need not fear God’s rejection, not if he or she has truly joined themselves to the LORD. So, if this eunuch has been truly gripped by the gospel, he will receive an eternal place with God. An eternal place that is better than producing physical descendants. An eternal place so good that now the restrictions of no longer apply.
At the same time, it can be said that Philip makes contact with a representative of the peoples from ‘the ends of the earth’.
, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”
Ethiopia had a much better claim than Rome to be described as the end of the earth ‘A reasonable case can be made for seeing this narrative as being about the reaching of those from the parts of Africa that were at or beyond the borders of the Roman empire, as a opportunity for the gospel to reach those who were at the ends of the earth.’
So, this morning we are going to look at the fact that The Holy Spirit arranged this encounter in vv. 26-29. That the Holy Spirit attested and enables Philip to preach Christ from the O.T. Scriptures vv. 29-35, and that the Holy Spirit affirmed and empowered Philip to continue his ministry in vv. 36-40.
Let us pray...
1. The Holy Spirit guides and arranges this encounter (8:26–28)
It is clear that the Holy Spirit arranges this encounter between Philip and an unnamed Ethiopian court official.
In Luke progressively exposes the way God made it possible for the gospel to move out from Jerusalem, to Judea, to Samaria and thus fulfilling the promise in , moving to the ends of the earth.
The strangeness of this particular encounter is highlighted by a brief characterization of the Ethiopian, explaining his readiness to be taught by Philip from the Jewish Scriptures.
There is always a readiness to receive the truth that is preceded by the openness of our heart. The very ministry of the Holy Spirit, which accomplishes this within our hearts, guides this process.
Faith always precedes regeneration. Regeneration is a radical change. And only happens when someone guides us.
Just as our physical birth results in a new individual entering the earthly realm, our spiritual birth results in a new person entering the heavenly realm.
, “Even when were dead in our trespasses, make us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus.”
After regeneration, we begin to see and hear and seek after the divine things of God; we begin to live a life of faith and holiness.
(a)Now that Christ is formed in the hearts; (b)now that we are partakers of the divine nature, and (c)now that we have been made new creatures, as the Word teaches us, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
Then this clearly shows that God, not man, is the source of this transformation.
It is God’s great love and free gift, His rich grace and abundant mercy, which are cause of this rebirth. The mighty power of God—the power that raised Christ from the dead—is displayed in the regeneration and conversion of all sinners.
So we see in this passage the beginning of the first of three significant ‘conversion’ accounts, each illustrating the kind of transformation appropriate to different individuals from different religious and cultural backgrounds.
(The Ethiopian in , Saul in 9:1–19 and Cornelius in 10:1–48).The Ethiopian is proselyte, prevented by his condition as a eunuch from entering fully into Jewish life, but ready to receive the gospel proclaimed by Philip.
26 “Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza”
The word “now” brings out the contrast between this verse and the preceding verse that speaks of Peter and John on their way to Jerusalem, preaching the gospel to many villages of the Samaritans. (v. 25,) But now an angel of the Lord directed Philip further south, and this angelic direction is not an unusual act,
, “But during the night an angel of the Lord opened the prison doors and brought them out.” , “About the ninth hour of the day he saw clearly in a vision an angel of God come in and say to him, “Cornelius.”
, “And he told us how had seen the angel stand in his house and say, Send to Joppa and bring Simon who is called Peter.” As we can see this was not an unusual occurrence among the servants of God to be directed by an angel of God.
Since Philip had been identified as a prophet (being filled with the Spirit, working signs and wonders, proclaiming the word of God), we may discern in this narrative certain parallels with the prophet Elijah. Philip is addressed by an angel of the Lord and moved from place to place by the Spirit, and he runs down the road towards the chariot of an important person. References to an angel and the Spirit highlight the fact that this evangelistic initiative is a mission entirely commanded by the Holy Spirit of God. More significantly, the angelic command took Philip away from ‘ a place of successful evangelism and led him to a place which must have seemed entirely inappropriate for further Christian work’. But whenever the Spirit of God leads you is the most appropriate place you could ever be.
27, “And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship.”
Ethiopia is known in the Bible as the land of Cush (e.g., ; ). This location does not correspond to modern Ethiopia (Abyssinia), but to the Nubian kingdom whose capital was [Mare/Row/Lee] Meroe, south of Egypt, which is today part of Sudan.
In , Cush is specified as one of the lands from which the Lord would ‘reclaim the remnant that is left of his people’, when the Messiah stands ‘as a banner for the peoples’ and the nations ‘rally to him.’
, “For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD and serve him with one accord. From beyond the rivers of Cush my worshipers, the daughter of my dispersed ones, shall bring my offering. “On that day you shall not be put to shame because of the deeds by which you have rebelled against me; for then I will remove from your midst your proudly exultant ones, and you shall no longer be haughty in my holy mountain. But I will leave in your midst a people humble and lowly. They shall seek refuge in the name of the LORD, those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue.For they shall graze and lie down, and none shall make them afraid.”
But I will leave in your midst a people humble and lowly.
They shall seek refuge in the name of the LORD, those who are left in Israel; they shall do no injustice and speak no lies,
nor shall there be found in their mouth a deceitful tongue.
For they shall graze and lie down, and none shall make them afraid.”
Here we see what is called the conversion of the Nations.
God the judge also purifies and calls the distant ones to Himself.
In that day, God will alter the speech (or lips) of the peoples gathered to be punished (). The nations had polluted speech, worshiping pagan gods, but now they will have pure speech, cleansed to call upon the name of the LORD in worship. Worship is not only through word but also through deed, since the nations will serve him. The term ‘abad (“work, serve”) designates obedient work for God. This service is universal, done by all, and unanimous, “with one accord”.
10These Israelite exiles will be restored to their place from beyond the rivers of Cush or Ethiopia. These rivers are the Blue and White Nile. “Beyond the river” more often has an eastward orientation, and it can refer to Assyria, as can Cush. These true worshipers will now move toward Jerusalem, whether from east or west.
11–13 Judah’s Return. Not ignoring their sin, God speaks of the removal of impurity from Jerusalem so that his people might be restored.
Jerusalem’s shame is over, even though it was deserved because of the people’s godless deeds. They had rebelled, flagrantly and purposefully turning against what they knew was right. They were being dominated by proudly exultant ones, complacent, wealthy people who, in being haughty , thought they were self-sufficient, needing nothing from God. Ironically, this contempt was shown in God’s earthly dwelling place, his holy mountain, Zion, the site of the temple.
12 God will especially provide a place for the humble and lowly (2:3) who, unlike the arrogant (3:11), know that they are in need. They not only call on God’s name (v. 9) but also seek refuge in his name. 13 Previous sins among God’s people—injustice (v. 5), lying, and a deceitful tongue giving words that are not from God—will be among them no longer.
Now in v. 27 Luke draws particular attention to the Ethiopian’s high social status. His function as chief finance officer in the Ethiopian court made him directly responsible to Candace, who was queen of the Ethiopians. Candace was a dynastic title rather than a personal name, applied to a succession of queens over several generations. In the kingdom the King ruled but his queen handed the day-to-day business of running the kingdom. Castrated males held positions of honor and trust in oriental courts such people were excluded from becoming full proselytes of Judaism.
A physical eunuch could be trusted about the king’s harem of young girls.
The genuineness of his devotion to the God of Israel is revealed in the fact that he traveled 200 miles, a considerable journey to Jerusalem to worship. This word “worship” in the Greek is proskyneo, which means to worship, to lied prostrate before one and give homage to one who is superior in rank and substance.
This worship probably took place in the Court of the Gentiles at the temple, though his involvement must have been limited.
The genuineness of his faith is further illustrated by the fact that, on his way home, he was sitting in his chariot reading the Book of Isaiah the prophet. This shows a measure of his enthusiasm as well as his wealth that he possessed his own copy of a biblical book. His journey to Jerusalem left him with a hunger to know the Scriptures better, but with no one to guide him. The Holy. Spirit would supply such a guide.
(2) The Holy Spirit enables Philip to preach Christ from the Scriptures.
29 “And the Spirit said to Philip, “Go over and join this chariot.” Luke carefully outlines the different stages by which Philip was enabled to speak to the Ethiopian. (1) The angel sent him on his way without mentioning the possibility of such an encounter (8:26). (2) Then the Spirit then gave Philip the inward assurance that he should approach this high-ranking man, from such a distant culture. Then the text tells us this, 30,” So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading.”
The chariot might have been an ox-drawn wagon, moving at not much more than a walking pace. Its occupant clearly followed the ancient custom of reading aloud. Realizing the opportunity he had to proclaim Christ, Philip guided by the Holy Spirit then took the initiative and asked, ‘Do you understand what you are reading?’ Acknowledging his need for someone to interpret, the Ethiopian took the next step when the text tells us in v.31, “And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him.”
Jesus is the key to unlocking the meaning of the OT concerning Himself.
, “That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened. While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad. Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, “The Lord has risen indeed, and has appeared to Simon!” Then they told what had happened on the road, and how he was known to them in the breaking of the bread.” Passages like these point to the fact that Jesus Christ, Himself taught from the Old Testament about Himself.
Passages like this reaffirm the fact that unless someone guides us we might miss the point ourselves.
How can anyone learn unless they are willing to humble themselves and ask for help? To many members, deacons, elders, and even pastors, will not ask for help when the clearly do not understand something in God’s Word. The Bible teaches us to study to show our selves approved but we must also be humble enough to reach and ask for help as well.
, Iron sharpens iron, and one man sharpens another.”
So Philip was invited to come up and sit with him.
We know that Jesus is the key to unlock the meaning of the OT and passages such as the one being read by the Ethiopian cannot be satisfactorily understood apart from their fulfillment in Jesus Christ.
The Holy Spirit uses Philip to teach Christ through the OT.
Luke continues to show how God was sovereign in this situation, providing Philip with as a basis for proclaiming Christ! Given Jesus’ application of this prophecy to his impending suffering (specifically in ), it is not surprising to read that Philip used it to proclaim the gospel to the Ethiopian.
The Christological significance of the passage ‘could very well have been fixed quite early in Christian thought’.
The portion that is cited speaks only of the Servant’s humble submission to an unjust death, though Philip may have explained the atoning significance of Christ’s death and the consequences of his resurrection from the oracle as a whole. Luke offers a story covered with the unexpected but guided by the Spirit, and in so doing he presents the Ethiopian as the ideal convert, one who is already seeking God, who hears and responds, and who rejoices in the gift of the gospel.’
32–33 Now the passage of the Scripture that he was reading was this: “Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.”
This passage does not point to any specific references to the Servant of the Lord or to his vicarious suffering.
However, ‘a common-sense view of the verses suggests that on a long slow journey the Ethiopian would be likely to cover more than six lines, and that these are quoted as a summary of a longer passage’. Reading this quotation leads and guides us to take in the whole idea of the Servant Song in .
The Jews understood the Servant Song to speak of the coming Messiah, Philip understood it to reveal the coming of Christ Jesus.
34 The eunuch does not ask Philip for a general explanation of the passage but specifically inquires, “And the eunuch said to Philip, about whom, I ask you, does the prophet say this, about himself or about someone else?”
Philip, already convinced about its Christological application, began with that very passage of Scripture and told him the good news about Jesus, he ‘preached Jesus to him’). Jesus saw himself as fulfilling the role of the Servant and passed on that interpretation to his earliest disciples. The passage continues to be a powerful testimony to the person and work of Jesus and an effective means of evangelism. Let’s look at the entire passage they probably studied together to fully understand the quotation in question.
, “Behold, my servant shall act wisely; he shall be high and lifted up and shall be exalted. As many were astonished at you— his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— so shall he sprinkle many nations. ‘Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.”
This passage continues with the amazing story of Christ rejection and suffering, claiming that this punishment by God was ‘for our transgressions’ , “Who has believed what he has heard from us? And to whom has the arm of the Lord been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected my men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned— every one— to his own way; and the Lord has laid on him the iniquity of us all.”
Now comes the passage that the Ethiopian was reading, with its focus on the Servant’s willingness to suffer and experience injustice.
, “ He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that is before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet, it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his day; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” This is why The Ethiopian asked, who is the prophet talking about, himself or someone else? There is no one else in history, apart from Jesus of Nazareth, to whom these words can truly be applied.
The Holy Spirit affirmed and empowered Philip to continue his ministry
36 “And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?”
This scene reveals to us that Philip probably took the Ethiopian to which we just read, explaining it to him so that he might have a clearer understanding of the gospel. And what faith in Christ required. When the Ethiopian suggests that his own baptism and this takes place immediately (vv. 36–38), implies that some instruction intervene, allowing Philip to explain the meaning of baptism and the nature of commitment to the risen Lord Jesus.,
Philip must have instructed him about the way to turn to Christ, he must have guided him to understand how to receive the benefits of his death and resurrection through baptism or that the Ethiopian had learned something about the process of Christian initiation during his stay in Jerusalem.
But what is remarkable, however, is that he takes the initiative at this point, signifying a real work of the Holy Spirit of God in his heart. Now we see that the Ethiopian has found someone else to guide him, the very Holy Spirit of God.
The provision of water for baptism in that place is another indication of God’s sovereignty over the whole affair; remember they were in the desert. Verse 37 is found in only a few Western MSS and in some texts of other ancient versions of the NT. Although it does not occur in the early and highly regarded Alexandrian textual tradition, it found its way into the so-called Received Text, which was influenced by the editions of the Greek NT edited by Erasmus. But was presumably added because copyists felt that the Ethiopian would not have been baptized without such a confession of faith. It responds to the question in v. 36 and reads: ‘Philip said to him, “If you believe with all your heart, you may”. And he replied, “I believe that Jesus Christ is the Son of God”
Having made the conditions for baptism clear in an earlier passage (cf. 2:38–39), Luke had no need to spell them out again in this context. So the Ethiopian in v. 38,“And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. Once again the text is brief and mentions little about the way this baptism was conducted. The words went down into the water mean ‘went down from the chariot into the water’ here and do not necessarily mean that the Ethiopian was fully immersed in whatever water was available.
Luke brings a simple closure to the narrative by indicating the immediate outcome of this encounter for Philip and the Ethiopian. His temporary guide was taken away and replace by his eternal guide of the Holy Spirit of God. Now the Holy Spirit who had always been the ultimate guide during this encounter becomes the only guide for both of them in their ministries.
But we hear nothing more of Philip until much later in the narrative (21:8–9), this reinforces the view taken above, that Luke is progressively exposing the way God made it possible for the gospel to move out from Jerusalem by recording a series of conversion accounts.
39 “And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing”
Once more the focus is on the sovereign action of the Spirit of God in directing Philip to another evangelistic opportunity. When Luke says that the Spirit suddenly took Philip away (the meaning is that the Spirit ‘seized’ or ‘took hold of’ Philip and moved him on to a new place. Philip appeared at Azotus, which is the Ashdod of the OT, just over 20 miles (32 km.) up the coast from Gaza. From there, he travelled about, preaching the gospel in all the towns until he reached Caesarea, which is 55 miles or so (more than 88 km.) further up the coast and was the capital of Roman Judea. Several textual witnesses read ‘the Holy Spirit fell on the eunuch and an angel of the Lord caught up Philip’. This longer reading is another testimony to the concern of copyists to fill out the story, indicating that the Ethiopian actually received the Spirit when he was baptized. Such additions suggest that the passage may have been used with reference to the practice of baptism in the early church. But the shorter reading is the best attested and is consistent with the brevity of Luke’s account at this point in the narrative. Philip next appears in Acts, at a much later date, as settled in Caesarea with his four unmarried daughters (21:8–9)
But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.
As Christians we’re privileged to have the Holy Spirit available to us to guide us and strengthen us. The Holy Spirit gives us wisdom so that we can stay on the path that God has for us. If you ever feel confused or alone, remember that Jesus gave us this holy Comforter, the wise Holy Spirit, the third person of the Trinity.
Many saints cannot distinguish inspiration from emotion. Actually these two can be defined readily. Emotion always enters from man’s outside, whereas inspiration originates with the Holy Spirit in man’s spirit. The indwelling Spirit shall teach him what is of God and what is not. This is why sometimes we can conjure up no logical reason for opposing a certain teaching, yet in the very depth of our being arises a resistance