All posts by Roderick Barnes

³³ Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.” (Matthew 13:33)

This parable is the fourth in a series of open-hidden teachings about the kingdom of heaven (Matthew 13:11, 24, 31, 33). The Son of Man leverages His learning and spiritual insight to unveil-conceal the truth about His invisible kingdom. To what is the kingdom of heaven paralleled in this lesson? Jesus says that it is like leaven. In what way is the kingdom of heaven like leaven, Jesus? Leaven (yeast) changes the meal. It does not matter that the amount added to the three measures (25-30 pounds of flour) is small. The actual leaven was a piece of fermented dough stored in fermenting juices until mixed in with the fresh batch of dough. (Nolland, 2005, p. 553). The effect on the meal, even if a seemingly insignificant amount of leaven was used, will be the same; the whole of the dough or lump will be leavened. This was common knowledge for the people of the time. Paul uses this fact in two letters to warn against the compromise of complying with a little false teaching:

• 1 Corinthians 5:6 – Your glorying is not good. Do you not know that a little leaven leavens the whole lump?
• Galatians 5:9 – A little leaven leavens the whole lump.

When the kingdom has entered a community, although the beginnings are modest and unnoticed at first, the outcome is that whole will be changed.

These who have turned the world upside down have come here too. (Acts 17:6)

Paul and Silas had arrived in Thessalonica preaching that Jesus is the Christ and King. Their message spread quietly from city to city, but its effects disrupted established religious, social, and political loyalties. The kingdom did not arrive through armies, political spectacle, or outward observation. It entered through the proclamation of Christ, worked within people, and then transformed communities.

What is the leaven? It is teaching or doctrine (Matthew 16:5-12; Mark 8:14-21). The teaching or doctrine, once it has been admitted into the hearts and minds of of men and women, overcomes and overturns and overruns the original nature (John 8:32). The kingdom of heaven leaven (teaching) among men is transforming – even when the initial changes seem insignificant (1 Corinthians 1:26). Those changed people are leaven in the lump of society. The kingdom does not initially arrive with outward spectacle. It enters people, changes them, and then works through them until families, communities, and societies feel its effects.

• Matthew 16:5-12 – ⁵ Now when His disciples had come to the other side, they had forgotten to take bread. ⁶ Then Jesus said to them, “Take heed and beware of the leaven of the Pharisees and the Sadducees.” ⁷ And they reasoned among themselves, saying, “It is because we have taken no bread.” ⁸ But Jesus, being aware of it, said to them, “O you of little faith, why do you reason among yourselves because you have brought no bread? ⁹ Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up? ¹⁰ Nor the seven loaves of the four thousand and how many large baskets you took up? ¹¹ How is it you do not understand that I did not speak to you concerning bread?—but to beware of the leaven of the Pharisees and Sadducees.” ¹² Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.
• Mark 8:14-21 ¹⁴ Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. ¹⁵ Then He charged them, saying, “Take heed, beware of the leaven of the Pharisees and the leaven of Herod.” ¹⁶ And they reasoned among themselves, saying, “It is because we have no bread.” ¹⁷ But Jesus, being aware of it, said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? ¹⁸ Having eyes, do you not see? And having ears, do you not hear? And do you not remember? ¹⁹ When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?” They said to Him, “Twelve.” ²⁰ “Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?” And they said, “Seven.” ²¹ So He said to them, “How is it you do not understand?”

In Jesus’ parable leaven most naturally represents the kingdom’s quiet, penetrating, and transforming influence. The kingdom does not come in a way that draws attention… at first. It begins almost imperceptibly but eventually affects the whole. Leaven is the powerful influence of the kingdom and its teachings.

The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.” (Luke 17:20–21)

References

Nolland, J. (2005). The Gospel of Matthew: a commentary on the Greek text (p. 553). W.B. Eerdmans; Paternoster Press.

²⁰Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. ²¹And I gave her time to repent of her sexual immorality, and she did not repent. ²²Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.

Upon reading this passage in the NKJV I wondered whether the word underlying the Indeed of 2:22 was actually ἰδοὺ. Upon checking the Nestle-Aland United Bible Societies version, my suspicions were confirmed:

²²ἰδοὺ βάλλω αὐτὴν εἰς κλίνην καὶ τοὺς μοιχεύοντας μετ̓ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς,

The rendering in the NKJV makes the statement of Jesus an interjection. However, if it had been translated behold it would have been an imperative and a summons to watch what He was going to do if the wrongdoers did not repent. (ESV, KJV, and NASB have behold, The NET Bible has Look!) It may seem like a small matter. However, without the imperative it is not a call to action or a command that alters the course of that church or the modern reader. Jesus calls me to behold what He will do if there are people in our fellowship that teach immorality and idolatry and will not repent. The Righteous Judge will protect the fellowship from their influence.

In His grip by His grace,
Roderick L. Barnes, Sr.

P.S. It should be noted that the normal translation of ἰδοὺ is behold.

We should make the most of every opportunity to share the gospel. Getting people to your church is okay. But the strategy of Jesus is to get His Church to people. That happens when we go places with a missional mindset.

As stated in Revelation 1:11, Christ sent a message to each of seven local churches in Asia Minor (Revelation 1:4, 11). The order of mention in 1:11 was geographic. That is, the order in which the churches are named matches the way they would be encountered if  a messenger would travel the established Roman routes from the seaport of Ephesus 35 miles north to the seaport of Smyrna. If that same messenger would continue north and to the east, to Pergamos, and then would swing further to the east and south, he would be able visit the other four cities (1:11).
What do these addresses mean? There has been more than a little debate about the significance of these messages for the modern church. Obviously these ancient fellowships were specially selected  to provide characteristic situations which the church would confront throughout history. Just as Paul’s epistles, though addressed to individual churches, are also intended for the entire church, so these seven messages also apply to the entire church today insofar as they are in similar situations. There were many other churches such as those at Colosse, Magnesia, and Tralles, some larger than the seven churches mentioned in Asia Minor, but these were not addressed.
As the contents of the letters are analyzed, it is clear that they are, first, messages to these historic local churches in the first century. Second, they also constitute a message to similar churches today. Third, individual exhortations to persons or groups in the churches make it clear that the messages are intended for individuals today. Fourth, some believe that the order of the seven churches follows the order of various eras in church history from the first century until now.
There are some remarkable similarities in comparing these letters to the seven churches to the movement of church history since the beginning of the apostolic church. For instance, Ephesus seems to characterize the apostolic church as a whole, and Smyrna seems to depict the church in its early persecutions. However, the Scriptures do not expressly authorize this interpretation, and it should be applied only where it fits naturally. After all, these churches all existed simultaneously in the first century.
Though each message is different, the letters have some similarities. In each one Christ declared that He knows their works; each one includes a promise to those who overcome; each one gives an exhortation to those hearing; and each letter has a particular description of Christ that related to the message which follows. Each letter includes a commendation (except the letter to Laodicea), a rebuke (except the letters to Smyrna and Philadelphia), an exhortation, and an encouraging promise to those heeding its message. In general these letters to the seven churches address the problems inherent in churches throughout church history and are an incisive and comprehensive revelation of how Christ evaluates local churches.
This portion of Scripture has been strangely neglected. While many turn to the epistles of Paul and other portions of the New Testament for church truth, often the letters to these seven churches, though coming from Christ Himself and being climactic in character, are completely ignored. This neglect has contributed to churches today not conforming to God’s perfect will.

References

Walvoord, J. F. (1985). Revelation. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 932–933). Victor Books.

Revelation is not given merely as secret information for speculation among an elite group of Jesus followers. It is given to those who belong to Him, serve Him, suffer for Him, and must understand history under His lordship. The dative of Revelation 1:1 helps emphasize reception and responsibility:

The revelation is shown to the servants so that they may hear, keep, endure, worship rightly, and overcome.

That is, Revelation 1:1, τοῖς δούλοις αὐτοῦ is dative because the servants are the intended recipients of the revelation, not the direct object being revealed (accusative). Through the Scriptures God has made known His plan to His servants so that they can live effectively in His service.

In His grip by His grace,
Roderick L. Barnes, Sr.

³⁸ And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. ³⁹ Then they came and pleaded with them and brought them out, and asked them to depart from the city. The magistrates were likely not expecting much of a report. Perhaps, having taught the Jews a lesson, they were primarily concerned with matters of the day in Philippi. But the officers did have a report: They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out. (Acts 16:38-39)

The officers told these words to the magistrates. It was not what they thought they would hear and they were taken by fear. Their fear was the kind that has the dreadful expectation that something bad could happen. What caused their reaction? It was hearing that they were Romans. It was in that moment that they knew… they’d messed up. Instead of rushing to get out of jail the prisoners remained in their cells and filed charges against the magistrates.

The situation was ironic. Paul and Silas had been treated as criminals but were innocent. The magistrates who condemned them now found themselves genuine lawbreakers. (Polhill, 1992, p. 357)

There had been no inquiry and no trial. But there had been shaming in public, shutting away in prison, and shackles to cause pain. For the Jesus follower there are a few things to be observed about why Paul did not just go. He was not arrogant or lacking in meekness; it was not about him. “Injustice anywhere is a threat to justice everywhere.” Paul knew that if he had just left the prison and city he would have missed an opportunity to be in conflict on purpose for the good of others. The apostle to the Gentiles was concerned for others:

• Concern for the Community – The magistrates had pandered to the crowd, played along with mob violence, and persecuted men for being Jews. If Paul leaves quietly he will endorse this treatment of his Jewish brethren. He cannot.
• Concern for those Coming After – Preaching the gospel was said to be unlawful. In fact it was not. If Paul had left he would be approving the decision to prohibit preaching Christ. He cannot.
• Concern for the New Christ Followers – New believers like Lydia will still be in the city after Paul leaves. Just as there was angst and injustice against him, there will also be animosity toward the new church. If Paul does not stand up for what is right he will be a partaker and passive promoter of the violence against the new fellowship of Jesus followers. He cannot.

We should avoid conflict when we can. And in some cases we should even allow ourselves to be wronged (1 Corinthians 6:7; Matthew 5:39–40). But there are times when we are called to courageously confront injustice and be in conflict. Our anointing enables us to do for others what is needed in such moment. When it happens our decision to be in conflict will be because we see the broader picture and realize it is not about ourselves. Like Christ, our willingness or eagerness to be in conflict will be rooted in our care and concern for others.

In His grip by His grace,
Roderick L. Barnes, Sr.

Introduction

The call to put our faith in Christ is many things. It is a call to forgiveness (Ephesians 4:32; Colossians 1:13-14; 2:13; 3:13; Romans 5:8). It is a call into the family of God (John 1:12-13). God the Father’s pleading to believe on Jesus is a summons to partake in the divine nature (2 Peter 1:4) and the favor and honor that is the inheritance of the Son of God (Ephesians 2:4-7). It is a call away from the futility of fighting God, away from the wanton wasting of time in wickedness, and into life on purpose.

But how often are we told that the call to Christ is also a call to conflict and to suffering. We do new believers a great disservice when we elide the cross from the message about following Jesus. The conflict with the world and suffering cannot be separated from faith and following the Savior. This is what Jesus said:

• The Promise of Suffering (Psalm 34:19; Acts 9:16; 2 Timothy 3:12) — Paul was called away from fighting against Christianity to be a leading proponent. His calling and conversion was hard for some people to accept. E.g., Ananias respectfully protested the request to meet with Paul after his encounter with Jesus on the road to Damascus. But Jesus insisted and told Ananias that He would “show him how many things he must suffer for My name’s sake.” (Acts 9:16) The Lord made it clear that the cantankerous Pharisee was no longer going to persecute the church; he would promote it. And that Paul was going to suffer. Further, suffering was not going to be optional for Paul — he must suffer. And so it is with anyone that is endeavoring to follow the Son (2 Timothy 2:12).

• The Privilege of Suffering (Matthew 5:11-12; Acts 5:41; Philippians 1:29) — Suffering is often viewed solely as something to avoid or eschew. Pain, says Self and much of society, is a problem to be avoided. But if we look at life through the lens of the Lord’s teachings we get a different perspective. Some suffering is to be seen as a positive sign. This is what Jesus said in His first sermon (Matthew 5:11-12); it is confirmation of our association with Christ. It is an honor that is bestowed on some as a means of bringing glory to the Son. Paul, the one that formerly persecuted the church put it this way in his letter to the Phlippians: “For to you it has been granted (ἐχαρίσθη) on behalf of Christ, not only to believe in Him, but also to suffer for His sake…” (Philippians 1:29)

χαρίζομαι: to give or grant graciously and generously, with the implication of good will on the part of the giver (Louw, 1996, p. 568)

• The Purpose of Suffering (2 Corinthians 4:11; 1 Peter 3:14; 4:13-14) — In conflict and suffering the Jesus follower is given an opportunity to demonstrate the difference that Christ makes in us (Galatians 2:20). There is an apologetic advanced through our handling of reproach and reviling. In our godly and gracious conduct in the face of unjust treatment we put forth an irrefutable argument for the power of the risen Lord. Peter put it this way: “If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.” (1 Peter 4:14)

Let us make the most of every opportunity to tell other about the gracious work of God through Christ – the gospel. Anyone willing to turn to the Son of God in faith can have forgiveness, favor, and become part of the family of God. But let us make sure that we tell the whole truth. There is a cross in it. With the decision to follow Christ comes the promise and privilege of suffering for the sake of Jesus. Paul knew this. And he experienced the promise after doing a good work. The good work of delivering a slave girl from the control of a demon.

Selected for Suffering (Acts 16:19-20; 18:2)

¹⁹ But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. ²⁰ And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city;

What mattered most to her masters was that their slave girl was a means for making money. They had worked in collusion with the demon that possessed her as pimps. (Before you castigate me for such a crass description of the business of the masters of the demon, think about what they were doing to the woman.) She was used and made poor while they made a profit.

But Paul’s prayers and command had set her free. And at some point it became obvious to the masters of the slave girl that something was not right with their property. They could readily see (ἰδόντες δὲ οἱ κύριοι αὐτῆς) that she was changed. There may have been many notable changes after the exorcism. One stood out. From their perspective the essential difference was that she was no longer possessed by a spirit of divination. Her abilities as a fortune teller and as a means to making money had had been cast out by the Jews that had recently come to town. They did not ask for her to be delivered and did not appreciate her emancipation:

The good deed done to the slave girl was not at all to the liking of her owners; when Paul exorcized the spirit that possessed her, he exorcized their means of income: she could no longer tell fortunes. (Bruce, 1988, p. 314)

With the spirit the owners’ prospects for further profit also exited. Luke probably intended the wordplay. He used the same verb (exēlthen) for the demon’s coming out in v. 18 as for the money’s going in v. 19. The latter created the problem. Healing a possessed girl was one thing; but when that involved considerable economic loss, that was a wholly different matter. (Polhill, 1992, p. 351)

Upon realizing what had been done the masters are mad. Paul and Silas are both taken to the authorities to answer for their unsolicited help. But, speaking to those us who are more than a little predisposed to notice differences in the way people are treated, only Paul spoke the words that led to the eviction of the evil spirit. The reaction of the masters raises at least two questions. First, why was Silas taken? He had not said anything. Second, why were Timothy and Luke not arrested? The reasons are rooted in both racism and a religious war started by Jesus.

Timothy is only part Jewish; his father was Greek (Acts 16:1). Luke is a Gentile (Colossians 4:10-11, 14). Paul and Silas, as the text later says, are clearly Jews (Acts 16:20). The selection of Paul and Silas was based on a growing national prejudice against Jews. A few years before this event in A.D. 49 or 50 the emperor Claudius issued an edict commanding all Jews to leave Rome. Philippi is a Roman colony of high regard (Acts 16:12) and it is reasonable to assume that the anti-semitic sentiment in that city is strong.

Luke and Timothy were apparently unmolested: Paul and Silas were not only the leaders of the party but also most obviously Jews (Luke was a Gentile and Timothy a half-Gentile). Anti-Jewish sentiment lay very near the surface in pagan antiquity. (Bruce, 1988, p. 314)

Whom the Son has set free is free indeed. That is part of the story. Here is the other part: Not everyone is elated with the emancipation of slaves. For some life is better when others are in bondage and the disregard of personhood is a necessary part of using others to make a profit.

The Religious Factor (Acts 16:21-22; Matthew 10:32-39; Luke 12:49-53; James 4:4)

(Acts 16:21–22, NKJV) — 21 and they teach customs which are not lawful for us, being Romans, to receive or observe.” 22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.

From the perspective of the slave masters a good life was lost without hope. Why? Because of some meddling Jewish vagabonds with their gospel and Jesus-based powers. Although the slave owners make no specific mention of the work that destroyed their demonic business they have not forgotten the words of the demon through the girl:

“These men are the servants of the Most High God, who proclaim to us the way of salvation.” ¹⁸ And this she did for many days.

The New King James Version. (1982). (Ac 16:17–18). Nashville: Thomas Nelson.

There were three charges made against Paul and Silas:

• Prejudice – First, with the intent of rousing the animosity of the people around their nationalism, was the charge of being the wrong ethnicity: These men, being Jews. But why do they so hate the Jews. The answer is found in the spirit at work in the world (Ephesians 2:2).

The foremost enemy of God is not glad when a Jew becomes the hope of the world, help for those who will admit their need, and the means by which some will gain forgiveness, favor, future blessing and the strength to destroy the works of the devil. It is no surprise, then, that the foremost enemy of God is at work through the world persecuting that Jew by persecuting those that have become part of His body.

• Disturbing the Peace – Second, although not entirely clear, there was the intimation that the magistrates needed to stop the work of these Jews to exceedingly trouble the city.

• Proselytizing – The third and last charge may have been valid: they teach customs which are not lawful for us, being Romans. They were being accused of the illegal act of proselytizing for Judaism. However, Jews were not expressly forbidden to proselytize until the second century.

The charges were bogus. But when the enemies of God are being influenced by base desires and evil spirits, who needs valid charges to justify mistreating Jesus followers. The desired effect was achieved.

None of the charges were valid, but they had their effect. The appeal to anti-Jewish sentiments and to nationalistic Roman pride won over the crowd (v. 22). The insinuation of a threat to civil order evidently won over the magistrates (v. 23). The magistrates had Paul and Silas stripped for scourging, and the lictors applied their rods. (Polhill, 1992, p. 353)

There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. (Robertson, 1933, Acts 16:22)

Commanded (ἐκελευον [ekeleuon]). Imperfect active, repeatedly ordered. (Robertson, 1933, Acts 16:22)

When people become difficult as you attempt to do right the reason may not be rational. Your fight may be with their feelings of insecurity. That is, behind the hostility you will sometimes find that your endeavor toward God-honoring excellence has threatened their ego, their empire, or their economy.

Christians who dare to bring deliverance to the enslaved and exploited are in congruence with Christ. Yay! Those same Christians are in violent and irreconcilable conflict with a world system that actively and aggressively seeks to sinfully subjugate segments of society for selfish gain.

But what are we to think about this particular development? Are Paul and Silas guilty of disrespecting Roman culture? Should they have tried harder not to offend the natives with their Jesus-is-Lord teachings. Are you and I experiencing difficulties in our day-to-day because we are puritanical zealots that have taken the Jesus thing too far. I mean didn’t Jesus say blessed are the peacemakers (Matthew 5:9)? Paul the Conqueror has come in with his gospel message and begun to turn everything upside down. What would Jesus say about all of this?

Jesus Came to Bring Conflict (Matthew 10:32–39) — 32 “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. 33 But whoever denies Me before men, him I will also deny before My Father who is in heaven. 34 “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. 35 For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; 36 and ‘a man’s enemies will be those of his own household.’ 37 He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39 He who finds his life will lose it, and he who loses his life for My sake will find it.

Jesus Came to Bring Destruction (1 John 3:8) — ⁸ He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.

Jesus Came to Bring Division (Luke 12:49–53) — 49 “I came to send fire on the earth, and how I wish it were already kindled! 50 But I have a baptism to be baptized with, and how distressed I am till it is accomplished! 51 Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. 52 For from now on five in one house will be divided: three against two, and two against three. 53 Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.”

The Conflict Cannot be Cut Out of Christianity (James 4:4) — 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.

What do you do? First, realize that their response is not your problem. Second, when you are dealing with a situation like this, know that the real reasons are spiritual and not natural. You will not argue your adversary into being your advocate. Third, when you can be certain that you are not doing wrong, accept that this is the cross that comes with following Christ and… press on!

The natural consequence of our conversion is conflict. When we walked according to the course of this world we were collaborators in crimes against God, comrades, colleagues, and companions in companies that conspire against the Lord and His anointed, and in fellowship with those who fight His will. We had peace with the world. But now, especially as we walk contrary to the course of this world, we cannot be at peace with it. We now run counter worldly counsel and have become by our very nature the cause of much trouble. We are by nature at odds with our world and cannot get along. So what are we to do when we realize that our Jesus-following has started a war?

Concentrate on Christ (Matthew 14:25-30; Hebrews 12:1-2) — The desire to do right in the face of opposition is real. But the power to do it is from God. The ability to endure and emulate the Son is as simple as keeping our eyes on Him. The more we look at Jesus the more we look like Jesus. The gazer is changed in the gazing and we become like that which occupies our attention.

Congregate with Christ Followers (Hebrews 10:25) — The ideals of self-sufficiency and rugged individualism are great for westerns and over-the-top action movies. In real life we need Jesus and each other; God has so designed the body that the members have need of one another… especially in times of conflict and tribulation. Our resolve to do right even when being reviled is renewed when we gather to encourage one another in psalms, hymns, and spiritual songs. The New Testament knows nothing of the foolishness of a faith that is lived out on couch merely receiving worship and the word at home. Like Jesus we are to leave the comfort of our home to serve others (Hebrews 10:25).

In His grip by His grace,

Roderick L. Barnes, Sr.

Notes

stocks – An instrument that secured the feet (and sometimes the neck and hands) of a prisoner (Job 13:27; Jeremiah 29:26). Stocks were usually constructed of wood with holes to secure the feet. They could also be used as an instrument of torture by stretching the legs apart and causing the prisoner to sit in unnatural positions. The Romans often added chains along with the stocks. Stocks were much used in medieval and later times during persecution of Christians. (Freeman, 1998, p. 528)

References

Bruce, F. F. (1988). The Book of the Acts. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible. Bridge-Logos Publishers.

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1). United Bible Societies.

Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press.

Vincent, M. R. (1887). Word studies in the New Testament (Vol. 1). New York: Charles Scribner’s Sons.

Introduction

Wanted and Unwanted Assistance (Acts 16:16-18a; Luke 5:16)

¹⁶ Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. ¹⁷ This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” ¹⁸ And this she did for many days.

We pick up our story with Paul and his company going to join new converts (Acts 16:14-15) in something non-negotiable — prayer. Among the things that did not change for Jesus followers after (a) the birth of the church on Pentecost or (b) the decision to come to Christ, was the practice of going to prayer (Acts 3:1; 16:3). Before they met Paul and his company, Lydia (Acts 16:13) and Cornelius (Acts 10:1-3; 30-31) were regularly retreating to call on God. After making a decision to trust Christ (Acts 16:14-15) they are found continuing in the practice with support from an apostle and his missionary band.

We are often found saying that we would like to see more of the spectacular work of the Spirit mentioned in the gospels and Acts in our own day. “Where is this work of Jesus in our church and our community?” But we cannot overlook the fact that in the ministry of Jesus (Luke 5:16), His apostles (Acts 1:14; 3:1), and people who experienced exceptional grace (Cornelius – Acts 10:1-3; 30-31; Lydia – Acts 16:13) that prayer is conspicuously present.

For those of us who would earnestly desire to see God move now like He did then, the counsel is clear:

To see the hand of God move in our lives in ways similar to what we see in the Scriptures, importunate prayer, individual and corporate, must be made primary and continuous.

We can see this in the example, exhortation, and explanations of Jesus.

• The Example of Jesus (Luke 5:16; Matt. 14:23; Mark 1:35; Luke 6:12; 9:18; 11:1) — So He Himself often withdrew into the wilderness and prayed. (Luke 5:16)

• The Exhortation of Jesus (Luke 11:5-11; Luke 18:1) — Then He spoke a parable to them, that men always ought to pray and not lose heart… (Luke 18:1)

• The Explanation of Jesus for Dealing with Exceptional Problems (Matthew 17:21; Mark 9:29) — However, this kind does not go out except by prayer [and fasting]^α. (Mark 9:29) Jesus made it clear that the power of the one he sends is derivative and borrowed; it is like the fading glory of Moses. The ability to cast out a demon was not based on an inherent authority of the exorcist but on the name and authority of Jesus Himself. In prayer the one asking acknowledges their inability to solve the problem on their own and their great need for help. Apart from this humbling of self and asking for help it will not be possible to command unclean spirits to come out of their victim.

• The Apostolic Admonitions (Acts 16:16; Acts 1:14; 3:1; 1 Thessalonians 5:17; Ephesians 6:18; Colossians 4:2; Romans 12:12) — The apostles have a special ministry of clarifying the commands of Jesus, unpacking His precepts, exemplifying His edicts. Through them we learn that the Lord, as He Himself demonstrated, would have us continuous and fervent in praying.

We will not see God work like He did until we are willing to make supplication like the Son, to appeal to for help like His apostles did, and charge the throne of grace like the early church. But how, you ask, do we do that? The likelihood of getting into the regular practice goes up with better planning. Here are three things needed if we are going to become people of prayer:

• An Established Time (Daniel 6:10) — Our time for prayer should be scheduled. Putting it on the calendar is evidence that we are being intentional. A goal without a date is a dream. Including others in the plan helps us become accountable. For those in leadership, delegating the role of leading prayer time helps to ensure that it is not vulnerable to our personal vicissitudes.

• A Particular Place (Luke 21:38; 22:39-40) — Jesus regularly retreated to pray. When in Jerusalem He had a custom of going to the Mount of Olives; He would, at times, be there all night in prayer. Why Olivet? It was removed from the hustle and bustle of Jerusalem but near enough to be a practical retreat from day-to-day teaching in the temple. The distance between temple and the Mount of Olives was a Sabbath’s journey (Acts 1:12). How far is that? It would be 2,000 cubits or 0.57 miles.

• A Clear Purpose — Prayer, if it is not focused on what matters to God, can become a thing of (1) pride and (2) a dead ritual. Our prayers should have as their goal getting from God what we need to do His will; this is good praying (Luke 10:2; Mark 14:38; Luke 22:42; Matthew 6:10).

For-Profit Demon-Based Exploitation (Acts 16:16)

Although thus far these notes have made much of the fact that they were regularly going to prayer, that activity is incidental to the story. That is, Luke is not pointing out that they were praying regularly after coming to Christ. He is saying that en route to the prayer meeting they were attacked by an evil spirit. The slave girl, possessed with a spirit of of divination, met them as they went to prayer. And it was ongoing. That is, she did not meet them once as then were going to meet other Jesus followers in prayer. Luke says this she did for many days (Luke 16:18).

In Greek the text says that the certain slave girl (παιδίσκην τινὰ) was of a python spirit (πνεῦμα πύθωνα). The python is known to us as a large snake that can squeeze the life out of its victims. For the ancient world it was two things: (i) the symbol of the Oracle of Delphi and (ii) a representative for the god Apollo.

A pythoness was a person believed to be able to render predictions of future events by the power of an indwelling python spirit. The serpent had thus become a symbol of fortune-telling. We, of course, knowing the association between Satan and the symbol of a serpent (Genesis 3:1; Revelation 12:9; 20:2, 10), see her designation and abilities as demonic. The slave girl, possessed by an actual demonic spirit, was a profit-making pawn.

Greeks and Romans put great stock on augury and divination. No commander would set out on a major military campaign nor would an emperor make an important decree without first consulting an oracle to see how things might turn out. A slave girl with a clairvoyant gift was thus a veritable gold mine for her owners. (Polhill, 1992, p. 351)

Her masters, pagans and profiteers of the day, were made rich by her demon-inspired utterances. Who cares that she was a prisoner in her own body? Like so many women today, her flesh was valued for its ability to make money even if she was being destroyed in the process. Let that sink in. Her owners are pimps.

Through the slave girl the demon antagonized the four missionaries — especially Paul. The indwelling spirit called out daily through the slave girl telling the community two things. First, it told all who heard her who the men were: servants of the Most High God. Second, it told listeners what they were doing: they proclaim to us the way of salvation.

Demons not only recognize who Yeshua is, they also recognize who His servants are. Hence, when the maid exclaimed, “These men are servants of the Most High God, who proclaim unto you the way of salvation, it was clearly demonic recognition.” (Fruchtenbaum, 2020, Kindle Locations 6074-6076)

Is this a bad thing? After all, although the inspiration is from a demon, could the advertising and endorsements have helped with ministry? A thousand times no. As to why, we need only consider two things — Paul’s emotional disposition and Jesus’ example for His disciples.

Paul’s Disposition – The spirit motivated the girl to follow them and cry out about their identity and intentions. How did Paul feel about that? It vexed him. The NKJV says that he was greatly annoyed (διαπονηθεὶς). The verb translated greatly annoyed (διαπονέομαι) is only used twice in the Bible – Acts 16:18 and Acts 4:2.

διαπονέομαι: to be strongly irked or provoked at something or someone—‘to be irked, to be provoked, to become angry.’ διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαόν ‘being provoked that they were teaching the people’ Ac 4:2; διαπονηθεὶς δὲ Παῦλος ‘Paul became provoked’ Ac 16:18. (Louw, 1996, p. 762)

Here and in Acts 4:2 we have the idea of a person being angered by someone else because of an intrusion. In the earlier passage the Sadducees are greatly annoyed because the apostles have the audacity to teach the resurrection in their temple. Like Paul they were beyond just a bad disposition and were being provoked to act.

Jesus Example for His Disciples – The apostles look at life through the lens of the Lord’s teachings. In Jesus’ ministry there were multiple occasions where demons identified Him publicly.

• • ²³ Now there was a man in their synagogue with an unclean spirit. And he cried out, ²⁴ saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!” ²⁵ But Jesus rebuked him, saying, “Be quiet, and come out of him!” (Mark 1:23-25)
  • ⁴¹ And demons also came out of many, crying out and saying, “You are the Christ, the Son of God!” And He, rebuking them, did not allow them to speak, for they knew that He was the Christ. (Luke 1:41)

Notice that Jesus did not allow demons to “help” with ministry. He says, in effect, “Keep my name out of your mouth.” Why? In the passage from Luke many are delivered from demonic possession and the demons, as they are being evicted, cry out “You are the Christ, the Son of God!” The testimony of evil spirits was unwanted by our Lord. To accept their testimony would have been to certify them as sources of information. That endorsement would have been a boost for their deceptions and endeavors to destroy people; it would also have implicated the Holy One of God in their unholy work. Paul is a bondservant and student of Jesus. He knows that what appears to be an aid to the ministry is really a part of the evil spirit’s strategy to hurt more people. How? If the spirit were allowed to aid the apostle it would support his plan (1) to gaining credibility in the spiritual realm and then (2) to use that credibility deceive and destroy more people. “Paul was grieved, annoyed, and indignant. He did not want any kind of testimony on his behalf from a demon.” (Fruchtenbaum, 2020, Kindle Locations 6080-6082)

And why now? That is, if the spirit was really trying to help and knew about these men and their work why had it not spoken about it before now? Although the spirit knew about Jesus, his disciples, and the gospel, unless it was confronted by people coming into its territory, it was glad to keep the way of salvation a secret. And if it was such a helpful spirit, why was it complicit in the enslavement and exploitation of the girl? Such a obviously demonic entity needed to be kicked out – immediately.

Not every spirit that can say Jesus is with Jesus. Some will use His name to further their own schemes and plans.

Dealing with the Devil (Acts 16:18)

But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour.

The greatly annoyed apostle is altogether against evil associations and collaborating with the corrupt (Acts 16:18; Mark 1:23-25; Luke 4:41). He does not want the ministry associated with the works of the devil. Paul’s Perception of the problem is on point. It is not the girl. The problem is spiritual and the person responsible is the spirit that possesses the girl. Thus he turns and addresses the spirit.

Paul is not trying to get along with the spirit. He is not trying to be friend to God’s foe (James 4:4; 1 John 2:15). He is against the spirit and what it is doing to (1) imprison the girl and (2) try to become an associate in the ministry. Thus Paul goes full ghostbuster and, in the name of Jesus, commanded the spirit to come out of her. It seems to be a very expedient and efficient exorcism. The spirit came out that very hour.

But why did he wait so long? That is, why did Paul let this spirit follow and vex them for many days? Here is a theory: he had been working on this since they encountered the evil entity. What looked like an expedient and efficient exorcism had actually been obtained in prayer in the days prior. This, as mentioned earlier, is the teaching of Jesus on prayer. I do not think it likely that Paul would have missed the opportunity to apply the Master’s teaching in this moment.

²⁹ So He said to them, “This kind can come out by nothing but prayer [and fasting]^α.” (Mark 9:29)

I believe that when the Spirit-led apostle knew that he had obtained what he had sought in prayer that he spoke to the spirit and commanded it to come out. The effect was immediate even if the prior pleading with God took some time.

And, brethren in Christ, unless we look at this passage as being our passage and the characters of the story as being us we will miss the application of timeless principles.

Conclusion

If you have invaded the land and begun to take territory do not think is strange when a fiery trial comes upon you. When you are making progress in the work of God, it is reasonable to expect that the enemy will endeavor to distract you, discourage you, disturb you, and even deceive people about his association with you.

Not to worry God’s vision ain’t blurry. And if we listen He has revealed the truth about the enemy – the problem is really spiritual. The person we think is a pest and problem is really a pawn that needs our prayers. Beloved, we need to pray for our enemies; they, like the certain slave girl, are being used by the devil and destroyed in the process (John 10:10; 1 Peter 5:8). The real enemy is literally an evil spirit using people to hinder the work of God in and through us. An exorcism is not an ability inherent to the child of God; the power to put out an evil spirit is the result of a request made by a son or daughter of God in the name or for the sake of Jesus.

Notes

divination — throughout the ancient world people employed spiritual means outside of asking God (Proverbs 3:5-6) to gain information that would otherwise be unknowable. Ancient peoples devised methods they thought could cause the spiritual realm to reveal information. Divination was seen as the means for determining divine knowledge, hidden functions of the world, outcomes of future actions, or the future itself. Modern forms of divination include ouija boards, tarot cards, horoscopes, and mediums.

The practice was forbidden by God and punishable by death. “There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.” (Deuteronomy 18:10-11)

exorcism — The usual technique of exorcism, as shown by contemporary magical papyri, was to adjure the demon (by name, if possible) through the power of one or more gods to depart the one possessed. This was often accompanied by preparations of herbs and the imposition of amulets. Magical words of extended, repeated syllables were also part of almost all exorcistic formulas. By contrast, the exorcisms of Jesus in the Synoptics involved His command without reference to other divine beings (Mark 1:25; 9:25) and with only a single reference to anything like technique in saying about the boy the disciples could not exorcise that the demon involved could only be cast out by prayer (Mark 9:29). Something close to the usual technique of exorcism was demonstrated by the Gerasene demoniac who tried unsuccessfully to exorcise Jesus, calling Him by title and adjuring Him in the name of the Most High God to leave him alone (Mark 5:7). Jesus relied on His own unique power to demonstrate demons had no place or power in His kingdom. See Demonic Possession; Divination and Magic; Healing; Miracles. (Horton, et al, 2003, p. 533)

Oracle at Delphi — The Oracle of Delphi was high priestess of Apollo called Pythia. She was famous throughout ancient Greece, and people from all the then-known world would flock to the area seeking advice from her. It should be noted that her answers were regarded as ambiguous and vague. The Oracle of Delphi served the god Apollo, after he had slain Python, the dragon who protected the navel of the Earth. As a tribute to Apollo, the Pythian Games were held every four years, and were the precursor of the Olympic Games.

This information is based on material found at the following URLS:

• https://www.greekmythology.com/Myths/Places/Delphi/delphi.html

• https://en.wikipedia.org/wiki/Pythia

α — The words “and of fasting” do not appear in the two best Greek manuscripts (Aleph and B).

References

Bruce, F. F. (1988). New International Commentary on the New Testament: The Book of Acts. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Fruchtenbaum, Arnold G. (2020). Ariel’s Bible Commentary: The Book of Acts. San Antonio, TX: Ariel Ministries.

Horton, F. L., Jr. (2003). Exorcism. In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman Illustrated Bible Dictionary. Holman Bible Publishers.

Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1). United Bible Societies.

Polhill, J. B. (1992). Acts (Vol. 26). Nashville: Broadman & Holman Publishers.

Yesterday (at some point in 2017) my boys President and Chancellor came into my room with earrings. Over the years they have often asked if I am willing to pierce my ears; the answer has always been No. And the reasons have always been the same. However, this time they were able to convince me that earrings would look good on me. And so, after a few moments I did it. And then, to the surprise of my wife, I posted pictures on Facebook.

Before the day ended the post got a few likes, I got a few compliments, and a few emojis indicating that my decision was unexpected. But there were a number of my friends that were completely silent. Perhaps some were wondering what I was thinking and how I could transgress clearly stated commands not to have piercings. Some believers are outspoken in being against a Christian man having a pierced ear. That say that it is a sign of slavery based on passages like Deuteronomy 15:16-17 and Exodus 21:5-6. (These passages are laws concerning what to do when a slave who is free to leave decides to stay with their master; in each passage the ear is pierced with an awl as part of a public decision to stay.) And then there are some who are just against the idea of a man wearing what has commonly been associated with women’s apparel. They say that an earring is effeminate and therefore wrong. They have verses to go with their position as well (e.g., Deuteronomy 22:5). Finally, there are more than a few people who just don’t think it is right. They don’t have any biblical support for their cantankerously expressed convictions. But it “jus’ ain’t right!”

In response I would like to point out a few things. First, Christians are not under the old covenant. We are, by the Spirit, in Christ and thus not under the law (Galatians 3:10; 4:21; 5:18). The commands concerning piercings were part of the old covenant; those commands have been superseded by a better covenant based on better promises (Hebrews 8:6). Second, there is no Old Testament prohibition on men wearing earrings. It was actually common for both men and women:

• The Household and Company Wear Earrings (Genesis 35:1-4)
• The Sons Wear Earrings (Exodus 32:1-2)
• Men and Women Bring Earrings (Exodus 35:20-22)
• Ishmaelites Wear Earrings (Judges 8:24-25)

earring – An ornament worn on the earlobe by Israelite men, women, and even “sons and daughters” (Exod. 32:2–3). (Myers, 1987, p. 298)

earring, ērʹring: An ornamental pendant of some kind hanging from the ears has been worn by both sexes in oriental lands from the earliest times. Among the Greeks and Romans, as with western peoples in general, its use was confined to females. The ears in the statue of the Medicean Venus are pierced and probably were originally ornamented with earrings. It is clear, however, that among the Hebrews and related oriental peoples earrings were worn by both sexes. Abraham’s servant “put the earring upon [Rebekah’s] face, and the bracelets upon her hands” (Gen 24:47 AV ), in accordance with custom, evidently, but it is implied that it was customary for men also to wear earrings, in that the relatives and friends of Job “every one [gave him] an earring of gold” (Job 42:11 AV ). (Eager, 1915, p. 887)

There are numerous modern Christians projecting their own cultural biases on the masses and trying to pass it off as part of Christianity. But the old has passed away and a new covenant of grace based on the work of Christ has replaced it. Third, I am not a Jew; I am a Gentile. (Although, based on words from my father I am of Jewish decent, I cannot be regarded as a Jew since my mother is not a Jewess.) As a Gentile I am under no obligation to be circumcised or to go back to the vast array of laws given by Moses. [When the question of what is required to be right with God became a dispute the church in Antioch sent a delegation to Jerusalem to get a verdict. The decision rendered by the apostles and elders in Jerusalem says that I am to stay away from idols, from blood, from things strangled, from sexual immorality, and from things offered to idols (Acts 15:23-29). They never mentioned piercings. It says that if I do that I “will do well.”] Fourth, the day the picture was taken was 1 April 2017. Get it?

While I am free to get an earring… I did not get my ear pierced and do not plan to. My reasons are logical and biblical. First, why pierce my ear if I can get the same effect with magnets. The earring seen in the picture is being held in place by a magnet on the other side of my earlobe. Second, while I have the right to do this I cannot let my rights become an impediment to being a witness. All things are permissible for me. But not all things are profitable. Is it lawful for me to wear an earring? Yes! I have the right to wear an earring. But is it following Jesus to claim that right at the expense of being effective in sharing the gospel (Acts 1:8)? Should wearing the earring be placed above having credibility with those who don’t really understand the issue. Paul says no!

²³ All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. ²⁴ Let no one seek his own, but each one the other’s well-being. (1 Corinthians 10:23-24, NKJV)

In this letter to the church in Corinth Paul says that believers should not get caught up in their own cares, absorbed in their own agenda, or preoccupied with their own priorities. “Let no one seek his own.” Instead, Paul says that they should “seek” or look for ways to care for others and that they should work for the well-being of others. “[B]ut each one [seek] the other’s well-being.” Before that he says, using himself as an example, it is not a matter of what is lawful. “All things are lawful for me.” Christ’s work has moved us out from under the law. But not everything that is lawful for him will be found to be helpful in loving his brethren and leading others to him. “[N]ot all things are helpful.”

It is parochial and perhaps legalistic to only look at whether or not something is lawful. Such a perspective on relating to Christ and His people puts my focus on what I can get away with and not how to honor Him and help others.

I do not sport tattoos and I do not have piercings. But my decision to refrain from these body modifications is not based on a conviction rooted in some old covenant command. Even though it might be cool with some it would limit my ability to preach Christ among some groups. Wearing the earring does not promote the coming of the kingdom (1 Corinthians 10:23) and would definitely make it difficult if not impossible to share life-changing truth with some people. While I may be able to defend my position I cannot defend the decision to place my rights above the welfare of those who don’t know the Lord and the scruples of weaker brethren that do (Romans 14:1-3).

More important than my rights is a right regard for those Christ has redeemed. More important than my rights is the mission to make Him known and love His people.

In the endeavor to effectively promote the gospel it is of paramount importance that the promoter not prioritize his or her own preferences above the needs of the people being reached. When we can, we must aim to accommodate the audience in order that at last they might accept Jesus as Lord and Savior. This may mean living meager, avoiding meat, or not having an earring. At times it may mean letting go of things we like so that that we are better suited to lead people to Jesus.

¹⁹ For though I am free from all men, I have made myself a servant to all, that I might win the more; ²⁰ and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; ²¹ to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; ²² to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. ²³ Now this I do for the gospel’s sake, that I may be partaker of it with you. (1 Corinthians 9:19–23, NKJV)

It seems that the vast majority of people in the United States are chiefly concerned with their own rights. Sometimes it seems that everyone is ready to claim the promises made to them in the Bill of Rights. And they have no problem expressing their disdain for anyone or anything that would limit their rights. At the time this post is being created our nation is beset by all-about-me thinking. Meanwhile, when have we heard people or leaders talk seriously about their responsibilities and the citizen’s obligation to live sacrificially for the good of the nation? What about the Bill of Responsibilities? We currently live in a nation of unprecedented freedoms. Those freedoms were purchased with the blood of people who were willing to set aside their own interests for the good of all. As the nation reels with the consequences of egocentricity the church falters with the same problem: people are more concerned with their rights in Christ than their responsibilities to Him and others. Jesus followers are increasingly focused on finding their own happiness and fighting for their personal rights. Community has become merely a word added to the name of a local church to make it more socially appealing. True concern for Christ and His community evaporates quickly when we don’t like the preaching style, the praise band, the condescending comments of a legalist in the fellowship, or the push to help with youth or finances. But listen to Paul, friends. Listen seriously to someone who has served effectively! He says, “For though I am free from all men, I have made myself a servant to all, that I might win the more” (1 Corinthians 9:19). He knows his rights. But he has imposed limitations on himself in order to help people with what matters most – faith in Jesus. What would my church look like if, instead of focusing on my rights, I took on the mind of Christ and gave my undivided attention to my responsibilities both to the Lord Himself and to His people.

The Bill of Responsibilities

We, the followers of the Lord Jesus Christ, confess that we have been redeemed by grace, bought with a price, and called not to live for ourselves but for Him who died for us and rose again. We affirm that Christian freedom from the law is the outworking of being baptized into the One who who born under the Law but lives thus no longer. We affirm that Christian freedom does not find its purpose in self-indulgence. It is given that we might gladly serve God, love His people, seek the good of our neighbor, deny ourselves, and advance the gospel of Jesus Christ. We therefore resolve not to ask merely, What are my rights in Christ? but rather, What am I responsible to do as a disciple of Jesus Christ? The following articles state with supporting Scripture our responsibilities as Jesus followers.

Article I. Responsibility to Love the Lord Our God

We are responsible to love the Lord our God with all our heart, soul, mind, and strength. We are not our own. We belong to Christ. Therefore we must worship Him, trust Him, obey Him, thank Him, fear Him, and order our lives under His lordship (Matthew 28:18-20). Key Scriptures: Matthew 22:37; Romans 12:1–2; 1 Corinthians 6:19–20; Colossians 3:17

Article II. Responsibility to Abide in Christ

As we are called upon to bear fruit both in season and out of season, we are responsible to remain or abide in Christ through faith, prayer, obedience, meditation on His word, and moment-by-moment dependence on the Holy Spirit. Fruitfulness is not produced by self-will, but by abiding fellowship with the Savior. Apart from Him we can do nothing. Key Scriptures: John 15:1–8; Psalm 1:1–3; Galatians 5:16, 22–25; Colossians 3:16

Article III. Responsibility to Pursue Holiness

We are responsible to put away sin, crucify the flesh, flee impurity, and pursue holiness without which no one will see the Lord. We must not make peace with what Christ died to destroy. Key Scriptures: Romans 6:11–14; 2 Corinthians 7:1; 1 Thessalonians 4:3–7; Hebrews 12:14; 1 Peter 1:14–16

Article IV. Responsibility to Deny Ourselves

We are responsible to deny ourselves, take up our cross, and follow Jesus. The Christian life is not a life of self-assertion, but of surrendered obedience. We must not enthrone personal comfort, preference, reputation, or appetite. Key Scriptures: Matthew 16:24–25; Luke 9:23; Galatians 2:20; Philippians 2:3–8

Article V. Responsibility to Love the Brethren

We are responsible to love the family of God earnestly, practically, and sacrificially. We must bear burdens, forgive one another, encourage one another, serve one another, and refuse the cold individualism that weakens the church. Key Scriptures: John 13:34–35; Romans 12:10; Galatians 6:2; Ephesians 4:1–3, 32; 1 Peter 1:22

Article VI. Responsibility to Seek the Good of Others

We are responsible not merely to seek our own advantage, but the good, strengthening, and welfare of others. Christian maturity is seen in the willingness to restrain oneself for the profit of another. Key Scriptures: Romans 15:1–3; 1 Corinthians 10:23–24; Philippians 2:4; 1 Thessalonians 5:11

Article VII. Responsibility to Guard Our Liberty

We are responsible to use Christian liberty wisely and humbly. We must never turn freedom into an occasion for the flesh, a stumbling block to the weak, or an obstacle to the gospel. Not everything lawful is helpful; not everything permissible is profitable for the mission of promoting Christ and growth in other Jesus followers. Key Scriptures: Galatians 5:13; 1 Corinthians 8:9–13; 1 Corinthians 10:23–24, 31–33; Romans 14:13–21

Article VIII. Responsibility to Live for the Edification of the Church

We are responsible to build up the body of Christ by our words, conduct, gifts, prayers, giving, and service. We must not live as consumers of church life, but as contributors to the strength, purity, and unity of Christ’s people. Key Scriptures: Romans 12:4–8; 1 Corinthians 12:4–7; 14:12, 26; Ephesians 4:11–16; Hebrews 10:24–25

Article IX. Responsibility to Speak Truth

We are responsible to speak the truth in love, to reject gossip, slander, deceit, and corrupt speech, and to use our tongues to bless, heal, instruct, and encourage. Key Scriptures: Ephesians 4:15, 25, 29; Colossians 4:6; James 1:26; 3:1–12

Article X. Responsibility to Serve Rather Than Be Served

We are responsible to take the posture of a servant, following the example of Christ, who did not come to be served but to serve. Honor in the kingdom is found not in demanding place, but in taking the towel. Key Scriptures: Mark 10:42–45; John 13:12–17; Romans 12:11; Galatians 5:13

Article XI. Responsibility to Steward Our Household Well

We are responsible to honor marriage, nurture children, respect parents, and manage our households in a way that displays the wisdom and beauty of God. The home is one of the first places where discipleship is tested. Key Scriptures: Deuteronomy 6:6–9; Ephesians 5:22–33; 6:1–4; 1 Timothy 3:4–5; Titus 2:1–8

Article XII. Responsibility to Work Faithfully

We are responsible to labor diligently, with sincerity and thankfulness, as those serving the Lord Christ. Idleness, entitlement, and careless stewardship are not fitting for disciples of Jesus. Key Scriptures: Proverbs 6:6–11; Colossians 3:23–24; 1 Thessalonians 4:11–12; 2 Thessalonians 3:10–12

Article XIII. Responsibility to Bear Witness to Christ

We are responsible to confess Christ before men, to make disciples, to commend the gospel with courage and gentleness, and to live in a manner worthy of the message we proclaim. Key Scriptures: Matthew 5:13–16; 28:18–20; Acts 1:8; Philippians 1:27; 1 Peter 3:15–16

Article XIV. Responsibility to Endure for Christ

We are responsible to remain faithful in hardship, to endure reproach, to accept sacrifice, and to persevere when obedience is costly. A disciple is not above his Master. Key Scriptures: Matthew 10:24–28; Acts 14:22; Romans 5:3–5; 2 Timothy 2:3–12; James 1:2–4

Article XV. Responsibility to Live Missionally

We are responsible to order our lives in such a way that others may come to know Jesus Christ. We must not cling to rights, preferences, customs, or liberties in a manner that hinders the gospel, weakens our witness, or places needless barriers before those we are trying to reach. Like Paul, we must be willing to become a servant to all, to adapt where obedience permits, and to surrender what we may rightly enjoy for the sake of winning more people to Christ. This is the heart of your post’s appeal to 1 Corinthians 9 and 10: the gospel must take precedence over self-assertion. Key Scriptures: Acts 1:8; 1 Corinthians 9:19–23; 10:31–33; 2 Corinthians 5:14–21; Colossians 4:2–6

Closing Affirmation

Therefore, we reject a discipleship that is dominated by preference, self-protection, and the constant defense of personal rights. We embrace instead the mind of Christ: humility, holiness, service, sacrifice, love, and gospel purpose. We will ask not merely what we may do, but what best honors Christ, strengthens His church, serves our neighbor, and helps bring others to saving faith in Him.

In His grip by His grace,
Roderick Barnes

⁵⁴ When they heard these things they were cut to the heart, and they gnashed at him with their teeth. ⁵⁵ But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, ⁵⁶ and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!”
⁵⁷ Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; ⁵⁸ and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. ⁵⁹ And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” ⁶⁰ Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep. (Acts 7:55-60 See also Zechariah 4:6)

God is pleased to accomplish His work in this world through men and women who are yielded to Him. Again and again in Scripture, when the Lord purposes to build, guide, strengthen, confront, comfort, or advance His saving mission. He does so by filling surrendered vessels with His Spirit. Zechariah 4:6 over a list like this one below giving it summary: “Not by might nor by power, but by My Spirit,” says the Lord of hosts. The names below remind us that the progress of God’s kingdom does not rest finally on natural talent, human energy, or earthly strength. The Spirit of God, working through those who are willing to be used by Him, is the means by which His ministry moves.

On this list, Stephen shines as one of the clearest examples of what Spirit-filled surrender looks like. He was full of faith, full of power, and full of the Holy Spirit in life. When the hour of his death came, he remained full of the Holy Spirit still. Even as he was opposed, falsely accused, and finally killed, Stephen stood as a surrendered vessel through whom Christ was put on display. In him we see that to be filled with the Spirit is not merely to be useful in moments of visible ministry, but to belong so wholly to God that one may bear witness to Christ faithfully even unto death. Stephen, therefore, does not merely appear on this list; he epitomizes the very meaning of being surrendered and used by the Spirit of God.

• Bezalel was filled for craftsmanship, tabernacle work, and teaching (Exodus 31:2–5; 35:31-34)
• Seventy elders of Israel were filled and enabled to help bear leadership (Numbers 11:16–17, 25)
• Joshua was full of the spirit of wisdom for leadership (Deuteronomy 34:9)
• Othniel was a man upon whom the Spirit for judgment and deliverance for oppressed people (Judges 3:9–10)
• Gideon was also a judge; the Spirit clothed him for leadership in battle (Judges 6:34)
• Jephthah was a judge; the Spirit came upon him for conflict and deliverance (Judges 11:29)
• Samson was empowered by the Spirit to help God’s oppressed people (Judges 14:6, 19; 15:14)
• Saul was anointed by the Spirit and for a while served with extraordinary good character and courage (1 Samuel 10:6, 10)
• David was anointed and used by the Spirit to lead God’s people as Israel’s second king (1 Samuel 16:13)
• Micah was full of power by the Spirit to confront sin (Micah 3:8)
• John the Baptist was filled with the Holy Spirit from the womb (Luke 1:15)
• Elizabeth was filled with the Holy Spirit and spoke blessing (Luke 1:41–45)
• Zechariah was filled with the Holy Spirit and prophesied (Luke 1:67–79)
• Jesus was filled with the Holy Spirit and ministered in the Spirit’s power (Luke 4:1, 14, 18)
• The believers at Pentecost were all filled and spoke as the Spirit gave utterance (Acts 2:4)
• Peter was filled with the Holy Spirit for bold witness (Acts 4:8–12)
• The gathered church was filled and spoke the word boldly (Acts 4:31)
• Stephen was full of the Holy Spirit, did wonders, and remained full of the Spirit at his death (Acts 6:5, 8; 7:55–60)
• Barnabas was full of the Holy Spirit and faith, with fruitful ministry (Acts 11:24)
• Paul was filled with the Holy Spirit in powerful confrontation and ministry (Acts 9:17; 13:9–11)