Voice in the Wilderness

Q. Why does Isaiah 40:3 (NIV) say, “A voice of one calling: ‘In the wilderness prepare the way for the LORD; make straight in the desert a highway for our God’ while all in the gospel books, it says: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.’”  (Matthew 3:3, Mark 1:3, Luke 3:4, John 1:23)

Does wilderness refer to where John the Baptist was speaking, or does it refer to where he should prepare the way for the Lord? Is the NIV translation wrong? The NASB1995 version says, “A voice is calling, Clear the way for the Lord in the wilderness; Make smooth in the desert a highway for our God.”

Translators are divided into how they should treat “in the wilderness.” Does it describe the location to prepare the way, or where the voice was calling? The following versions are some examples.

Where to prepare the way	Where was the voice calling
ESV: A voice cries: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.	NKJV: The voice of one crying in the wilderness: “Prepare the way of the Lord; Make straight in the desert A highway for our God.
NASB: The voice of one calling out, “Clear the way for the Lord in the wilderness; Make straight in the desert a highway for our God.	GW: A voice cries out in the desert: “Clear a way for the Lord. Make a straight highway in the wilderness for our God.
NIV: A voice of one calling: “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God.	LEB: A voice is calling in the wilderness, “Clear the way of Yahweh! Make a highway smooth in the desert for our God!

Those who favor the former base their opinion on the Hebrew accents, which link “wilderness” to “the way.” A second reason is Hebrew parallelism, where “in the wilderness prepare the way” parallel “make straight a highway in the desert.” Those who favor the latter base their choice on the Septuagint (LXX, the translation of the Hebrew OT into Greek), which links wilderness to “the voice.” Which is correct? Based on their rationale alone, the argument is stronger for the former. However, as you pointed out, all four Gospels link wilderness to “the voice crying”:

• Mt 3:3 For this is the one referred to by Isaiah the prophet when he said, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight!’”
• Mk 1:3 The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight.’”
• Lk 3:4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight.
• Jn 1:23 He said, “I am a voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”

Apparently, the evangelists saw something more in Isa 40:3 than “in the wilderness prepare the way.” Some suggested that they see John the Baptist, the Lord’s herald, as not preparing a physical highway, but a figurative way amid barren hearts lacking interest in spiritual matters. While the LXX translation was not inspired, the four gospels were inspired by the Holy Spirit. So both ways of translating Isa 40:3 are valid. Neither the NIV nor the NKJV is wrong.

Receiving the Holy Spirit

Q. In Acts 8:12-17, why is it that when Philip baptized the people, it was only with water, but when John and Peter laid their hands on them, they received the Holy Spirit? Don’t we receive the Holy Spirit when we believe? Is this a one-off event only to mark the opening of the gospel door to the Gentiles through Peter and John?

Is Philip in Acts 8:5 Philip the apostle, or the evangelist, one of the seven deacons to care for the poor, or is it the same person? Also, is the Philip in Acts 8:26 the same Philip? Did the Ethiopian he baptized receive the Holy Spirit?

Yes, the NT norm is that we receive the Holy Spirit when we believe. In fact, if a person does not have the Holy Spirit, he (she) is not a true believer:

• Rom 8:9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

The Holy Spirit baptized us into one body – the body of Christ:

• 1 Co 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

But Acts 8:12-17 stated that the people believed, yet they did not receive the Holy Spirit until Peter and John laid hands on them:

• Acts 8:12 But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike.
• Acts 8:15-16 who came down and prayed for them that they might receive the Holy Spirit. For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. Then they began laying their hands on them, and they were receiving the Holy Spirit.

Why? Some claimed that the Holy Spirit had not fallen upon the Samaritans because their faith was faulty, just as the faith of Simon the magician was faulty:

• Acts 8:13 Even Simon himself believed; and after being baptized, …
• Acts 8:21-22 You have no part or portion in this matter, for your heart is not right before God. Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you.

However, while the text indicated the wickedness of Simon’s heart, it said nothing about the Samaritans. All it said was that they believed the good news about God’s kingdom and Jesus Christ and were baptized. It is unreasonable to assume what was true of Simon was also true of the whole group. There is simply no evidence that their faith was faulty.

Acts 8:12-17 is the only time the receiving of the Spirit was delayed sometime after the people believed. There is no other similar incident in the NT. So it is a one-off event. It is not a “normal” conversion as it records a transitional period during which the gospel spread from the Jews, then to Samaritans, and then to Gentiles:

• Acts 1:8 but you will receive power when the Holy Spirit has come upon you, and you shall be My witnesses both in Jerusalem, and in all Judea (to Jews) and Samaria (to Samaritans), and even to the remotest part of the earth (to Gentiles).”
• Acts 8:5 Philip went down to the city of Samaria and began proclaiming Christ to them.

The Jews looked down on Samaritans as “mixed-breed”:

• Jn 4:9 Therefore the Samaritan woman said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.)

Had the Samaritans received the Holy Spirit upon conversion like the Jews, they would be looked upon with suspicion. Someone with authority representing the early church needs to be present as a witness to testify that their receiving the Holy Spirit was genuine. In this case, the witnesses were Peter and John (Acts 8:14).

Why Peter? Because the Lord gave him the keys to the kingdom of heaven:

• Mt 16:19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.”

Peter was the one who opened the doors of God’s kingdom to all three groups:

• Jews – Acts 2:41 So then, those who had received his word were baptized; and that day there were added about three thousand souls.
• Samaritans – Acts 8:17 Then they began laying their hands on them, and they were receiving the Holy Spirit.
• Gentiles – Acts 10:44 While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening (Cornelius’ household) to the message.

Concerning your other questions:

Philip in Acts 8:5 is Philip the evangelist, one of the seven in Acts 6:5. It is not Philip the apostle because:

• Acts 8:1 Saul was in hearty agreement with putting him to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.

The apostle Philip stayed in Jerusalem, and is different from Philip the evangelist who went to Samaria and witnessed to the Ethiopian in Acts 8:26 ff.

The text did not explicitly say the Ethiopian eunuch received the Holy Spirit:

• Acts 8:36-37 As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?” And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.

However, based on my previous argument that the delay in receiving the Spirit in 8:12-17 was due to postponing until Peter and John were present as witnesses. Peter officially opened the door of the kingdom of heaven to Samaritans, so I believe the eunuch received the Spirit.