Category Missional Living

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)

^15:1 And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” ² Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. (Acts 15:1-2)

The conference of apostles and elders was convened to consider the question of what was required for Gentile salvation (Acts 15:1-2, 5-6). But was that all it was about? No! The news of how the church was changing has come to the attention of believers with a nasty penchant for nationalism, jealousy for their God, and an evil envy (Acts 13:45) toward those who were entering the kingdom without the rigmarole of trying to keep the law.

The push for Gentile circumcision and adopting the Law was a effort in a larger stratagem aimed at hindering the entrance of so many non-Jewish people (Acts 23:13) and forcing a conformity on outsiders. The conformity would make strict Jews feel more comfortable. Especially as it regards the Pharisees, this effort is a remnant tendency from their life before Christ (Matthew 23:13); they had a habit of hindering people as they were endeavoring to enter the kingdom of heaven.

^23:13 But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in. (Matthew 23:13)

Legalists neither lean on saving grace nor allow others to enjoy the gifts of God’s unmatched goodness.

It is still happening today. That is, today there is still an effort to bottleneck the way to God through additional religious requirements, rigid demands decorated as piety, and seemingly sacred rituals. The way to God, though, is just Jesus. What is the way? Again, just Jesus. He is the Way (John 14:6). He is the ladder leading to the Father, the only avenue to the Almighty, and the exclusive means by which we must be saved. Pharisees both then and now are going to keep trying to mess with the message of reconciliation. They had to be stopped then. They have to be stopped now.

Even when the evidence has been mounting the legalist’s habit of hampering others coming to God with rules persists. In the context of the passage we are considering, this is a settled matter that legalists keep bringing up. That is, even though the issue has already been settled through the prior experience of Peter and other Jews with the commander of an Italian regiment, the tendency to try to bring everyone into legalism will not die. It is for many a hard habit to break. Look with me at what had happened before and after the incident recorded in Acts 15:1-2.

• Acts 10:1 — Cornelius, centurion of the Italian Regiment

• Acts 10:44–48 — Holy Spirit falls on Gentiles

• Acts 11:15–18 — Peter recounts the event

• Acts 15:1–2 — dispute brought to apostles and elders (we are here)

• Acts 15:7–11 — Peter uses the earlier Gentile conversion as evidence

Later Peter (Acts 15:7-11) will refer back to how God chose that Gentiles should hear the gospel through his mouth, and how God gave them the Holy Spirit without first making them Jews. His references clearly points back to Cornelius and his household. What does this mean? It means that the Jews that came from Jerusalem have already seen that God accepts Gentiles that believe in Christ without circumcision. But they cannot let it go. They are on their own mission to stop the spread of a gospel that does not require circumcision. The mission of the church comes after their own mission to make everyone like themselves.

Both then and now there has to be a Spirit-led focus on the mission of the church. This is what led the Christian Jewish leadership in Jerusalem to write a letter that released Gentiles from circumcision. They saw the stifling effect of demanding adherence to the law on non-Jews who were ready to receive Christ. Serious about serving God well in their traditions, they could also see beyond their preferences and prejudices. They put Christ and His mission of reaching the nations before their own desires for uniformity and cultural comfort. Polhill says it well:

[T]he Jewish Christian leadership showed a concern for the world mission of the church that overshadowed their own special interests. They took a step that was absolutely essential if the Gentile mission was to be a success. To have required circumcision and the Torah would have severely limited the appeal to Gentiles, perhaps even killed it. Yet the Jewish Christians only stood to lose by not requiring Jewish proselyte procedure of the Gentile converts. It was bound to create problems with nonbelieving Jews. That it indeed did so is indicated in a later passage in Acts (21:20–22). If the Jerusalem leadership had only been concerned about the effectiveness of their own witness among the Jews, they would never have taken such a step. That it did so is testimony of their concern for the total mission of the church. Their vision stretched beyond their own bailiwick—indeed, to the ends of the earth. (Polhill, 1992, pp. 337-338)

People who are missional in their thinking are capable of getting out of the way and letting go of their wants. In the love of God that has been poured out into their hearts (Romans 5:5) they have the capacity to both see the truth of how the command to love others applies and then execute. In the early church it is seen in Jewish leaders that are willing to let their Gentile brethren be themselves insofar as it did not displease the Lord Jesus. Instead of bending Scripture to suit their goal of manipulating believers, they bent themselves to accept differences and promote a world with more people following Christ.

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

References

Polhill, J. B. (1992). Acts (Vol. 26, pp. 337–338). Broadman & Holman Publishers.

^12:22 Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. ²³ And all the multitudes were amazed and said, “Could this be the Son of David?” ²⁴ Now when the Pharisees heard it they said, “This fellow does not cast out demons except by Beelzebub, the ruler of the demons.” (Matthew 12:22-24)

Jesus did a great work in the life of a man who had been blind, unable to speak (mute), and demon-possessed. The rabbi from Nazareth healed the man thoroughly. When He was done the same man had the ability to see, to speak, and live free from the controlling presence of evil spirits. People familiar with the man were amazed (ἐξέστησαν – verb, imperfect, middle, indicative, third person, plural). The word translated amazed, where it is used in other places, carries the connotation of the person or persons being astonished and moved to ask questions. Here below are some examples:

• • Forgive Sins? (Mark 2:12) – In response to hearing Jesus claim to forgive sins (Mark 2:5-6) and then support that claim by healing a paralytic (Mark 2:8-10), the surrounding scribes and crowd declared that this was unprecedented. They were struggling to handle the assertion that the Son of Man had power on earth to forgive sin; but they could not deny the supporting proof. Their amazement was a mix of astonishment and wonder about who this Man is and what is possible. The work of the Spirit through Jesus left them asking questions and scratching their heads.
  • Are These Not Galileans? (Acts 2:7) – Galileans speak with a very distinctive accent (Matthew 26:73). That accent was still present when speaking in another language. (People from Texas speak with a drawl. When they speak in French or Spanish, they still speak with a drawl. An accent is not a language. It’s a phonetic overlay; it is how my vocal system has been trained to form sounds. Growing up in a region like Texas, my vowel shapes, consonant timing, stress patterns, and intonation curves become neurologically wired. When I speak another language, unless I am trained to mask my natural speaking tendencies, I will typically carry those patterns with me.) When a crowd constituted of people from many language backgrounds hears Galileans speaking fluently in other languages, they are both astonished and now have questions. “These are obviously Galileans. Right? How are they doing this?” They crowd is wowed and wondering what is going on. The work of the Spirit through them has the crowd confused and asking questions.
  • How Can I Do This? (Acts 8:13) – There was a Simon that was a practitioner of witchcraft in the region of Samaria. (He is not to be confused with the Simon Peter the apostle or Simon the tanner.) When the Spirit of God began working through the deacon Philip to heal disease and cast out demons (Acts 8:4-8), Simon the sorcerer was convinced that the power was great (Acts 8:13) and he wanted wield it himself (Acts 8:18-19) to regain control of the people. He was both amazed by the work of the Spirit and move into asking questions. The work and gift of the Spirit through the saints made Simon think and inquire.
  • Is This Not Him? (Acts 9:21) – Saul has been changed. Prior to his encounter with Jesus of Nazareth on the road to Damascus, he was a violent and insolent persecutor of the church; enroute to Damascus he was breathing threats and murder against Jesus followers that he would find in the city. Whether it was a man or woman, if they would not denounce faith in Christ, he supported their execution. He was the leading adversary of the church. Now he is preaching Christ to the Jews in Damascus. The change is confusing. What the Jews are seeing is completely contrary to what they had heard about Saul. The work of the Spirit has washed, regenerated, and equipped Saul to preach Christ (Titus 3:5); that work has amazed onlookers and the results are raising questions.

Persecution Type	Passage	What it reveals
Historical action	Acts 8:3	He imprisoned believers
Violent intent	Acts 9:1	Threats and murder
Self-confession	Galatians 1:13	Tried to destroy the church
Personal description	1 Timothy 1:13	Blasphemer, persecutor, violent
Zeal	Philippians 3:6	Saw persecution as religious duty
Participation in executions	Acts 26:10	Approved deaths
Christ’s rebuke	Acts 9:4	Persecuting believers = persecuting Christ

Table 1: Paul’s Record of Persecuting the Church

• Can Anyone Forbid Water? (Acts 10:45) – The Jewish brethren that had accompanied Peter to the house of Cornelius the centurion were not expecting much. That is, they did not expect their leader’s preaching to lead to saving faith in the Gentiles that would be validated by a response from heaven. “These Gentiles, upon hearing and receiving the message of the gospel, have been baptized by Jesus… just like us.” The Jewish observers were amazed and asked “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we did?” (Acts 10:45–47).

In each of the verses where amazed (ἐξίστημι – lemma) is used, the astonished persons ask questions. Why? That is, why do they ask questions? Because their thinking is being challenged. They are prompted to ask why their expectations are not met, why their model of the world did not predict or accommodate reality, and why they did not see the outcome coming. In most cases that is the point of the work performed, the mission of the miracle, and the goal of that particular work of God: challenge and change our thinking.

When the perspectives of the multitudes were challenged they questioned their own understanding. But when the Pharisees were faced with the disquieting power of Jesus to do what they could not, they protected their faulty models and egos by attributing the work of the Son of Man to an alliance with Satan (Matthew 12:24). Rather than ask if there was something about Jesus that needed to be considered, they asserted that there was something evil about Jesus that should be openly condemned. This is the way of religious folk who love to be in control. When faced with the genuine power of the Spirit and the prospect or promise of becoming less important, they strike at the work or worker to reduce credibility. The work of the Spirit through a surrendered vessel exposes them and causes them to lose their controlling hold on people. Because the Spirit, the person led by the Spirit, and the work of the Spirit cannot be controlled, it must be condemned. They are threats to those who want to hold sway in the life of God’s people. If it cannot be utilized for selfish purposes it will be criticized and people will be counseled to characterize it as evil. But don’t look down on the Pharisees. I can get more out this passage by prayerfully considering ways in which I am guilty of the same thing. And I hereby admit that sometimes I am guilty of a pettiness that criticizes others because of my own insecurities or threatened ego. Lord, have mercy.

Questions for Self Examination

1. When in close proximity to great works of God through others, do I reflexively ask questions that guard my assumptions, or do I open my heart to reconsider what I think I know in the light of Scripture?

2. Do I ever label the work of others as “evil” or “wrong” simply because it challenges my expectations, my thoughts on excellence, or personal worth?

3. How do I respond when the work of another person exposes pride or control in my own ministry? Do I resist or repent?

4. In what ways might I have criticized the work of others instead of praying for discernment and humility?

5. Before judging another minister’s gift or calling, do I first examine my own heart for bias, insecurity, or fear? Do I evidence a willingness to help or a wanton desire to undermine the work of other ministers.

 

¹ Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. ² Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, ³ explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” ⁴ And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

Why the synagogue? That is, why does Paul have such a fixation on finding and preaching in the synagogue of the cities he visits? There are at least two reasons. First, it was a matter of readiness. The synagogue was the center of Jewish life. In its walls Paul would find Jews and God-fearing Gentiles especially suited to become witnesses. Jews and God-fearing Gentiles alike in the synagogue had been prepared to believe and bear fruit by their spiritual tutors (Galatians 3:24-25; John 5:39; 2 Timothy 3:15). More than anyone else the synagogue attendees would have been readied to receive the gospel; the Christ would be for them the sought after salvation from sins (Matthew 1:21), the long-awaited Son of David (Matthew 12:23; 21:9; 22:42), and relief from oppression (Acts 1:7). In the synagogue, conditioned by the reading of the law and the teachings of the rabbis, the Jew is readied to receive the Redeemer.

Second, and following from the first reason, it was a precedent established by Christ in His conduct (Luke 4:16; Matthew 9:35; 13:54; Mark 1:21, 39) and His commandments and counsel to the disciples (Matthew 10:5; John 16:2). Even when the church age had come priority was given to the synagogue (Acts 1:8). The lesson of the Lord’s focus and order would not have been lost on Paul. He is following Jesus in going first to the lost sheep of Israel and then the Gentiles (Romans 1:16; Acts 3:26).

Why the synagogue? In both Jesus and Paul missional thinking is determining their methods. The Jew is saved first in order that he might be sent first to help the nations. God had always intended Israel to be His witnesses (Isaiah 43:10, 12; 44:8). It was to this end that a relatively insignificant people were called out, saved, and then sent (Deuteronomy 7:7; 10:22). Look at those Old Testament Scriptures again and see that the Lord has designed Israel’s culture to cultivate in them unparalleled fitness for declaring the gospel. They will, as many as are willing, be the basis and beginning of His salvation program for the world. Salvation is of the Jews (John 4:22)! Why the synagogue? Paul sees and understands the importance of starting with a people especially prepared to preach Christ.

Look at Jesus and his apostle, friend. It is not foolish to focus on reaching the reachers. With the goal of going out with the gospel we do well to prayerfully consider who to reach first.

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

Questions for Discussion

1. What does preparedness for the gospel really look like in your community? Where are the “synagogues” in your context. These would be places where people already have some spiritual openness or Scriptural engagement?
2. Paul wasn’t winging it. He was following the missional example Jesus set (e.g., Jesus’ own synagogue ministry and the command to first go to “the lost sheep of Israel”). As you look at reaching people, what principles of ministry have been given to you by Jesus? E.g., Jesus said that when you go somewhere on a mission and are given a place to stay, unless you are cast out, stay in the place that first received you (Luke 10:7; Matthew 10:11; Mark 6:10).

 

Passage: Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26

Jesus Makes the Most of His Moments (Matthew 9:1; Mark 2:1-2) — Jesus has recently been asked to leave a place where He has delivered two men from demon-possession (Matthew 8:33-34). What does He do when asked to leave? He leaves. That is, Jesus departs from the country of the Gergesenes, gets into a boat, crosses the sea of Galilee, and came to His own city (καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν).

 

Figure 1 — Jesus crosses the Sea of Galilee to leave Gergesa and come home to Capernaum.

 

His own city is no longer Nazareth; Jesus has been ousted from there (Luke 4:16, 28-30) and now resides in Capernaum (Mark 2:1). Outside of Nazareth Jesus is regarded favorably and news of His presence draws a crowd. In the crowd are Pharisees and teachers of the law; they have come from the regions of Galilee, Judea, and the city of Jerusalem (Luke 5:17). And the moment is seized; He preached the word to them (Mark 2:2). His time is short and He does not want to waste a second of it. His agency is used to help people; His urgency leads him to use His moments for the long run and with a view toward eternity. Jesus is an opportunist; He uses the gathering to advance the understanding of the people that have come to Him in matters of the kingdom of God and living effectively.

 

Question: Am I Jesus to the people that come to me? That is, am I using my free will and my limited time to make the most of my moments with others? Do I share what I can about the kingdom of God and spiritual truths so that people can live effectively in the service of the Lord and others?

 

Bringing People to Jesus (Matthew 9:2) — Matthew says, “Look at this, reader! They brought to Jesus a paralytic lying on a bed.” The behold (ἰδού) calls the reader to look at what is being said with the intent of looking seriously and how it matters in two things: (1) the argument of the writer and (2) the application of what is being said to the reader’s life. In Matthew’s attempt to convince the reader that Jesus is the long-awaited Messiah-King, he draws attention to the fact that some people had already come to the conclusion that with Jesus there is hope for people otherwise considered hopeless. Four men have come to regard their paralyzed friend as having a chance of being whole. We learn from Mark that they are not daunted by the fact that they cannot get through the crowd. These uncouth men of faith will not be denied; they tear a whole in the tiling of the roof of the home and let their paralyzed man down through the hole (Mark 2:3-4; Luke 5:18-19).

 

Questions: Do I regard my friends as having real hope in Christ? What am I bringing them to? How determined am I to bring them to Jesus? Will I stop trying if it becomes inconvenient?

 

Jesus, seeing their faith, is moved to deal with the problems of the paralytic. Here is where things get interesting. The healing they are seeking is temporary. Where there is genuine faith Jesus is more concerned with the more serious matter of unforgiven sin. Paralysis as a problem pales compared to the lack of forgiveness. The wages of sin is death (Romans 3:23). Our value system is often most concerned with the inconvenience of ill health, the setback of sickness, or the pain caused by disease in our body or relationships. But in the economy of God my biggest problem is not failing health but my need for forgiveness and reconciliation to Himself. Failing health is an inevitable consequence of being human in this world; if it is fixed by Jesus… it is going to fail again. But forgiveness and favor with God benefits me now and for all eternity. Jesus deals with the biggest problem that man faces – sin (Matthew 1:21). Jesus says that the paralytic can be of good cheer or encouraged because his sins are forgiven him.

 

The Authority of Jesus (Matthew 9:3; Mark 2:7; Luke 5:21) — Matthew calls to the reader’s attention the inner dialogue of the scribes. And he does it again with behold (ἰδού). (It is unfortunate that the NKJV translates this as at once. ESV and KJV are consistent in this regard and render the underlying text as behold. The NET Bible and NLT do not translate it at all.) By using this word Matthew says that his argument about who Jesus is advanced; it is seen why this helps his argument when we put verse 3 with 4. I believe that the passage should read like this:

 

³ And behold some of the scribes said within themselves, “This Man blasphemes!”

 

What did they say to themselves? They said within themselves, “This Man blasphemes!” Matthew would have me to know that the statement of Jesus drew a very critical reaction from religious experts. Why?

 

Sin is first and foremost against God. Even when it immediately hurts others, it is a work against the God who made the others for Himself. David says as much when he summarily describes his sin against Uriah the Hittite, Bathsheba the wife of Uriah, and the people that he had conscripted to help with his trespass (2 Samuel 12:13).

 

⁴ Against You, You only, have I sinned,

And done this evil in Your sight—

That You may be found just when You speak,

And blameless when You judge. (Psalm 51:4)

 

It stands to reason that forgiveness of sin against God can only be granted by God. That is, it is not logical that someone other than God Himself could grant me forgiveness for the ways that I have wronged God Himself. With this in mind, Jesus’ statement is outrageous. If He is merely a man this is beyond arrogance. It is blasphemy — a bold disrespect and disregard for who God is and the difference between the domain of man and the domain of God!

 

⁶ And some of the scribes were sitting there and reasoning in their hearts, ⁷ “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” (Mark 2:6-7)

 

They are not wrong theologically? That is, their rhetorical question is the right one; it points up the fact that a mere man cannot pardon a person for sin against God. The problem is in their failure to realize who Jesus is. He is going to deal with that now.

 

The Powers of Perception of the King (Matthew 9:4; Psalm 139:2; 1 Samuel 16:7; John 2:23-25) — In their hearts they reacted immediately. In their hearts they reacted critically. In their hearts they started with the assumption that Jesus did not have the authority to forgive sin. This was an outworking of their prior unwillingness to accept the testimony and ministry of John (Matthew 21:23-25). Their failure to receive the full import of what had been said by John (John 1:15,29-34) was now manifest in a way-too-low view of Jesus.

 

But let us think for a moment on the statement itself. First, we are looking at a bold statement. Second, let us note that it is in the passive voice: your sins are forgiven you. Third, we should take into account that this statement was made by a Jew to other Jews; that means it was said in Hebrew. Putting these three things together

 

statement: your sins are forgiven you + passive voice + Hebrew

 

We have a statement that was familiar to the scribes. Fruchtenbaum helps us here:

 

The Hebrew form of the passive, your sins are forgiven you, is used only in one section of the entire Hebrew Bible: in Leviticus 4-6. The context of these chapters is atonement, as they detail the blood sacrifices necessary for the forgiveness of sins. The statement of forgiveness in a passive voice followed the sacrifice (e.g., Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7). …[T]he Hebrew word for “forgiveness,” salach (סָלַח), is used of God. The passive means that God is doing the forgiving. Being Pharisees, these people knew both the Torah and Hebrew, and they caught the connection He was making. He was claiming the authority that God asserted for Himself in Leviticus 4-6: that by means of blood atonement, God had forgiven their sins. … Yeshua was, therefore, speaking as if He were God. (Fruchtenbaum, 2017, p. 186)

 

Jesus begins having conversation with His critics about the meditations of their hearts (John 2:23-25; Psalm 19:14).

 

¹⁴ Let the words of my mouth and the meditation of my heart

Be acceptable in Your sight,

O Lord, my strength and my Redeemer. (Psalm 19:14)

 

The Pharisees started with the assumption that Jesus was sinning. Their theology was correct. Their problem, though, was a small view of Messiah and failure to accept the testimony of John the Baptist (Matthew 21:23-25).

 

Question: Are there truths or testimonies that I have refused to receive that are making it hard for me to accept what God is showing me?

 

The Proof of the King (Matthew 9:5-6) — Jesus knows their thoughts and addresses their concern. He does this with an argument a fortiori. That is, he proves His claim that the sins are forgiven by demonstrating something that can be seen. We are apt to separate the say from the fulfillment; that was not the case with the people in this narrative (Ezekiel 12:28; Numbers 23:19). To them the saying and the fulfillment are one and the same. Thus, the easier thing to say, because it is does not require immediate validation, is “Your sins are forgiven you?” So then, Jesus takes on the harder thing as proof that the easier thing has been accomplished. It would have been to them immediate proof that the easier thing to say was true and that the man’s sins were forgiven.

 

All of this was done that they would “know that the Son of Man has power on earth to forgive sins.” By using the phrase Son of Man the Rabbi from Nazareth is claiming to be the figure of Daniel’s prophecy:

 

¹³ “I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

¹⁴ Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed.

Daniel 7:13-14, approximately 550 BC

 

This is not an emphasis of His humanity but His deity; the Son of Man in Daniel’s vision receives worship (Daniel 7:14). When Jesus refers to Himself using this phrase He is claiming to be the enigmatic character that Daniel saw receiving glory, a kingdom, and worship with the approval of the Ancient of Days. Jesus then gives the command to the man to “Arise, take up your bed, and go to your house?”

 

Who is Going to Fix This Roof (Matthew 9:7) — The man did just as Jesus directed him. He departed to his own house glorifying God (Luke 5:25). We can imagine the looks on the faces of the people as the man who came in through a whole in the roof with the aid of four men left through the door carrying his own bed. But let us not miss the meaning of the walking man. His walking was working to advance the more important point – his sins were forgiven.

 

When the Walk Wins People Over (Matthew 9:8) — Jesus had proven His claim. The paralytic was gone; in his place was a man that could carry his own bed. His walk was winning people over. Thus, they now know that the Son of Man has power on earth to forgive sins. This was the conclusion of the multitudes: God had given such power to men.

 

Question: Do I accept that Jesus has the authority to forgive me and free me from the power of indwelling sin (John 8:36)? Do I regard myself as forgiven of the sins of the past? Or am I still trying to work off my debt? Is my perspective that I am free from the power of sin, or am I living in a stalemate with behaviors and ways of thinking that are contrary to the will of God?

 

Our walk matters more than we are willing to accept. In our walk we become witnesses to the work of God in our lives. The change in us is a sign that says He saves. (In our walk is evidence that either confirms or denies my convictions about Christ.) A changed walk confirms that I am convinced that I am free from the power of indwelling sin and called to live for Him that died for me. A lack of change indicates either that I am not convinced or that I am not converted. After receiving Christ I will not be sinless; but I should begin sinning less as I learn to walk in my (1) healing, (2) freedom, and (3) what it means to follow Jesus.

 

Calling the Outcast (Matthew 9:9) — Jesus has just finished fixing a man both physically and spiritually. With a word the Son of Man (Matthew 9:6; Daniel 7:13-14) restored a paralytic to wholeness. So well was the man that he walked carrying his bed out of a room that he moments ago had to be lowered into. More importantly, Jesus set the man right with God (Matthew 9:2); that is why He came (Matthew 1:21). It was outlandish and outstanding at the same time. Outlandish that a Man would have the audacity to tell someone that his sins were forgiven. Outstanding that He could actually do it (Matthew 9:6,8). The rabble rousing Rabbi passed on from there (Matthew 9:9). As He does He passes the tax office or place of the toll (τὸ τελώνιον) and notices a man named Matthew sitting there.

 

Figure 1 – Jesus passing the tax office and noticing Levi.

 

Matthew also goes by the name Levi (Mark 2:14; Luke 5:27). We commonly refer to him as a publican (from the Latin publicanus) or tax collector. However, there are two types of publicans. One collects taxes on income. The other collects taxes or tolls on people traveling through ports or official travel routs. Matthew is a tax collector of the sort that collects money on boats going across the lake outside of Hero’s territory or from people going from Damascus to the coast (Robertson, 1933).

 

Although Matthew is a Jew, he is hated by Jewish society because he is regarded as a sellout and collaborator with the nation’s oppressors — the Romans. Tax collectors had military support in the collection of taxes from the Jews; they had the help of soldiers in making a great living from their Jewish brethren. Everything that a tax collector could collect above what was due was his own.

 

Tax collectors earned a profit by demanding a higher tax from the people than they had prepaid to the Roman government. This system led to widespread greed and corruption. The tax-collecting profession was saturated with unscrupulous people who overtaxed others to maximize their personal gain. According to Adams, “The toll-collectors were in a profession that was open to dishonesty and oppression of their neighbor” (Adams, The Sinner in Luke). Since the Jews considered themselves victims of Roman oppression, Jewish tax collectors who overtaxed their fellow countrymen were especially despised. Jews viewed such favor for Rome as betrayal and equal to treason against God. Rabbinic sources consistently align Jewish tax collectors with robbers. (Miller, 2016)

 

The profession, although held in low regard by religious leadership, was not inherently wrong. When tax collectors came to John the Baptist for baptism, the voice in the wilderness did not direct them to abandon their work. They were told to do their work without the wickedness of getting more than what was right:

 

¹² Then tax collectors also came to be baptized, and said to him, “Teacher, what shall we do?” ¹³ And he said to them, “Collect no more than what is appointed for you.” (Luke 3:12-13)

 

Notice that Jesus’ call on Matthew was not complicated (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:22). There is no ceremony and no formalities. Lacking in the call of Jesus, when compared to modern methods of getting people into ministry today, was sophistication or contracts. We have often added too much. The call to follow Jesus was just that – a call to follow Jesus. Faith is all that was required. What kind of faith? The kind that believes that everything is going to be okay when leaving everything behind (Luke 5:28). That kind of faith, beloved.

 

Let us marvel at Matthew’s response; it is remarkable. Although he was regarded as a wretched human being, given the opportunity, he was ready to leave everything behind to be with Jesus (Luke 5:28).

 

The call was simple. It was not to a formal membership class, not to a denomination, or an ascetic lifestyle. It was a call by the Savior to Himself. Jesus summoned a sinner that everyone loved to hate into fellowship with Himself. The decision to follow Jesus is first, foremost, and forever a personal call to just Jesus.

 

𝕋𝕙𝕣𝕖𝕖 𝕋𝕙𝕚𝕟𝕘𝕤 ℕ𝕖𝕖𝕕𝕖𝕕 𝕥𝕠 𝔹𝕖𝕔𝕠𝕞𝕖 𝕄𝕠𝕣𝕖 𝔼𝕗𝕗𝕖𝕔𝕥𝕚𝕧𝕖 𝕚𝕟 𝔻𝕚𝕤𝕔𝕚𝕡𝕝𝕖𝕤𝕙𝕚𝕡

① Sanctification of the Caller (John 17:9) – The person calling has to be willing to let things go in order to become an effective mentor. In addition to a commitment to a consecrated life (holiness), there must be a willingness to eliminate people and things that distract us from discipleship. The person that is going to call others to Christ, to be maximally effective, must cut away everything that hinders in the work of helping others to walk with Jesus.

② Simplification of the Call (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:19, 22; Luke 9:59) – The call cannot be complicated. It is not a call to circumcision, a certain style of worship, joining an organization, or accepting a title. Effective discipleship occurs when we focus on calling people to follow Jesus. That is all! When we add other qualifications, although well-meaning, we weigh people down with traditions and man-made religion.

③ Nurture and Nourish the Called (John 21:17; 1 Peter 2:2) – The person being called may have the faith to follow. But they will certainly lack almost everything else. Effective discipleship happens when we are longsuffering like Jesus in nurturing followers into maturity. It is painstaking work that involves discouraging setbacks, conflict, and the need to persevere through big problems. It is spiritual work. Feed them the word and help them see how it relates to the relationship with Jesus.

 

The Consequence of Calling the Outcast (Matthew 9:10) — In humility Matthew does not make mention of who owned the house. We have to look at parallel accounts to discover that the dwelling belongs to the tax collector (Mark 2:15; Luke 5:29) and that the feast, a party that included his friends, was thrown by Matthew for Jesus. In his recounting of the event for the reader Matthew calls to the readers attention the kind of people that came and sat down with [Jesus] and His disciples — many tax collectors and sinners (καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ). Look at this, says Matthew. It was shocking to see someone considered to be righteous and a teacher sitting with people hated and not allowed into normal fellowship. They were not at the door but they were sitting down with Jesus and His disciples.

 

The consequence of calling Matthew matters to us as we attempt to make disciples today. In this particular event is a timeless principle and strategy for reaching those who need Christ most: those who would be good fishers of men must see that the well-loved outcast is a lure for lost men of the same kind.

 

This was the plan all along: use somebody to reach others.

 

https://www.youtube.com/watch?v=MRgFeZa_I48

 

The Reaction of the Religious (Matthew 9:11) — Notice the reaction of religious people. They are unable to understand Jesus. He is outside. Of what? Outside of their model of unhealthy ministry, their puritanical focus on rules, and their condescending attitude toward people who need help. They are looking at what Jesus is doing but cannot make sense of it. Why?

 

Pharisees don’t see. They don’t see the value of people that have lost their way. They don’t grieve over the great tragedy of a soul that rejects God’s right to reign. Pharisees, both then and now, are beset by a blindness that makes that unable to understand the undertaking of showing mercy and kindness in the mission of promoting reconciliation to God.

The Pharisee in you and me is all too ready to be rid of what we don’t like regardless of what God wants.

Answering the Critics (Matthew 9:12) — They put the question to the disciples. Jesus heard (ὁ δὲ ἀκούσας) and put the answer to the critics themselves. He is not running from the question or using intermediaries to answer His critics; Jesus is not afraid of them. He is saying more than one thing with this statement. First, those who are well are the spiritually healthy. Those who are well are those who are walking with God and enjoying fellowship with Him and His people. Jesus did not come to merely high five the holy folk, recline with the righteous, and sing songs with the sanctified.

Jesus indicates His intentions by initiating fellowship with someone that everyone would say is not worth saving. I am here for him… and them!

The Teacher Gives Homework (Matthew 9:13) — What Jesus says next is a rebuke. It is an assignment to learn something about God that they should have already known. He says you are confused about my conduct because you don’t know my concerns, my character, and my call. You cannot make sense of me because you do not know my Father; I look just like Him (John 14:8-9).

• Knowing Me is More Important than Religious Activity (Hosea 6:6)
• Saving Them is the Heart of God (Ezekiel 33:11)

References

Fruchtenbaum, Arnold G. (2017). Yeshua: The Life of Messiah from a Messianic Jewish Perspective, Vol. 2. Ariel Ministries.

Miller, J. E. (2016). Tax Collector. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, L. Wentz, E. Ritzema, & W. Widder (Eds.), The Lexham Bible Dictionary. Lexham Press.

Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 9:9). Broadman Press.

Missions Business Intelligence

U.S. Missionary Sending Overview

• Missionary Count: U.S. churches support approximately 127,000 of the estimated 430,000 full-time missionaries serving worldwide. Union Baptist Association
• Global Leadership: The United States remains the leading sender of missionaries globally, followed by Brazil, South Korea, the Philippines, and Nigeria. Christianity Today

Missionary Focus and Distribution

• Reached vs. Unreached: About 97% of missionaries serve in regions where the gospel is already accessible, while only 3% focus on unreached people groups. Christianity Today
• Unreached Engagement: Only 1 in every 41,707 Protestant Christians becomes a missionary to unreached populations. The Traveling Team

Financial Commitment to Missions

• Giving Patterns: For every $100,000 earned by Christians, an average of $107 is donated to world missions. Of this, only about 1% supports efforts among the 3.1 billion people in unreached groups. missionaryportal.webflow.io

Missionary Tenure and Challenges

• Service Duration: Nearly 50% of missionaries serve for 5 years or less. Common reasons for early departure include financial constraints, lack of support, and burnout. Nations Outreach+1The Salt Lake Tribune+1

Domestic Mission Field

• Church Reproduction: In the U.S., less than 5% of churches are actively reproducing or planting new congregations. ABWE

Trends and Observations

• Global Shift: The center of Christianity is moving towards the Global South, with countries like Brazil, South Korea, and Nigeria becoming significant missionary-sending nations. THE OTHER CHEEK+2Union Baptist Association+2Christianity Today+2
• Missionary Allocation: Despite the vast number of unreached people groups, a disproportionate number of missionaries are sent to already evangelized regions.

Introduction
Barnabas and Saul have been called and sent out by the Holy Spirit (Acts 13:2,4) from the church in Antioch for missionary work. In their company is the young man John Mark. He is unprepared for the changes that will take place in their team and the challenges they face; but taking him along is a key part of keeping the command to make disciples (Matthew 28:18-20). The trio will boldly go where men have gone before; they are different from earlier people that went out because they go with a particular sending out of a local church by the Holy Spirit. Earlier in Luke’s account it was the scattering of Jewish believers after the persecution that arose over Stephen (Acts 8:1,4) that saw Jesus followers going to Cyprus preaching the word (Acts 11:19).

Figure 1: The First Missionary Journey of Paul and Barnabas

As they step out into this new work they have a curious practice of preaching the word of God in the synagogues before going to the Gentiles (Acts 13:5). Wait. Wasn’t Saul called to reach the Gentiles? (Acts 9:11-16) Isn’t this preaching to the choir? Not really. Although the Jews had been prepared for the coming of Messiah by the tutelage of the Law (Galatians 3:23-24), many do not realize that He has come in the person of Jesus Christ of Nazareth. By going to the Jews first Barnabas and Saul (Romans 1:16; 2:9; 2:10) are making the most of two opportunities: (i) a season of harvest and (ii) securing help.

The genuine or true prophet speaks on God’s behalf.

• Deuteronomy 18:18-19
• Jeremiah 1:9
• Amos 3:7
• 2 Peter 1:20-21

The false prophet claims to speak for God but does not.

• Deuteronomy 18:20-22
• Jeremiah 14:14; 23:16
• Ezekiel 13:3
• Matthew 7:15-16
• 2 Peter 2:1-3; 2 Samuel 12:14
• 1 John 4:1-3; Titus 1:16

The Lord Jesus Christ does not begin his ministry with large revivals. In relative obscurity he recruits a few Jewish men to just be with him (Mark 3:14). They were ready to be recruited because of the preparation by John the Baptist. (It had always been God’s desire to use the Jews to reach and change the world. See Genesis 12:1-3.) Going to the synagogues first, then, was in keeping with an ancient plan to get the help of a people specially prepared to promote the gospel.
Are you a missionary? Are you an evangelist? Do not miss the timeless principles presented in the examples of Barnabas and Saul.
Missions Assessment

• First, always look for people that can become helps with the harvest (Matthew 9:37). That might mean visiting with local churches in the region you are reaching before trying enter a culture with the gospel. Key Question: Who has God been preparing to participate in this work?
• Second, do not miss your Mark; there may be people willing to help you as you go. As they go with you there are lessons being caught through your conduct and conversation. Key Question: Who does God want with me as I work?
• Third, work your way out. Before going to the ends of the earth trying going to the end of the block, the neighborhood, and the city that you are in. Key Question: Have we reached our own region before going remote?

The Spirit Works Through Saul Called Paul (Acts 13:9)
As a Roman citizen, Paul would have had three names —praenomen, nomen gentile, and cognomen. Paulos (Παῦλος) was his cognomen. The apostle’s praenomen and nomen gentile names have, unfortunately, not been preserved; the nomen gentile would have indicated the circumstances in which his family acquired Roman citizenship (Acts 22:25-29; 23:27). (Acts 13:8-10; John 16:7-11) The sorcerer thinks he is opposing a competing cult leader. Actually he is taking on the Holy Spirit; when Paul speaks to the opposition Luke says he was “filled with the Holy Spirit” (Acts 13:9).

• The Spirit Uses Jesus Followers to Convict the World ⁷ Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. ⁸ And when He has come, He will convict the world of sin, and of righteousness, and of judgment: ⁹ of sin, because they do not believe in Me; ¹⁰ of righteousness, because I go to My Father and you see Me no more; ¹¹ of judgment, because the ruler of this world is judged. (John 16:7–11, NKJV)
• The Spirit Uses Jesus Followers to Disclose Deception and Deal with the Devil ³ But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? ⁴ While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.” ⁵ Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. (Acts 5:3–5, NKJV)
• The Cause of Condemnation – Recognizing and Rejecting the Truth (Acts 13:11; John 3:19-20; 9:39) ¹⁹ And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. ²⁰ For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. (John 3:19–20, NKJV)
• How He Handles Haters ³⁹ And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” (John 9:39, NKJV)

Making the Most of a Moment (Acts 13:12)
Three things have come together for the conversion of the proconsul Sergius Paullus – (1) the problem of a false prophet, (2) the miraculous handling of the issue, and (3) the teaching of the Lord. This is a pattern in the narrative. Earlier the apostles Peter and John came across a lame beggar; the handicap of the beggar was the problem. Peter looked intently at the man and released the miracle of healing him (Acts 3:1-9); that was the miraculous handling of the issue. The miracle amazed the crowds (Acts 3:11). Back then the gathering of astounded people was a platform for preaching and teaching that led many to faith (Acts 4:4). It is happening again with Paul and Barnabas on the island of Cyprus. Do you see it? There are three parts in the pattern. Let us look at them.

The Problem of the False Prophet (Acts 13:8)
The proconsul had called for Barnabas and Paul seeking to hear the word of God (ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ). In the act of answering the call the missionaries encountered opposition – a false prophet connected to the proconsul. Barnabas and Paul had been sent by the Spirit and called by the Roman official. However, Elymas the sorcerer withstood them.
The Miraculous Handling of the Issue (Acts 13:9-11)
And then there is the attention grabber. In the rebuke of the false prophet Paul gets the attention of the proconsul (Acts 13:9-11). The sorcerer and deceiver Elymas had opposed the work of the Spirit (Acts 13:8). Now the false prophet was being used by the Spirit to show that the faith being presented by Paul is

(i) Excellent – The God and power in Paul is greater than what was being presented by the false prophet.

(ii) Exclusive (1 Samuel 5:1-5) – There is no peace or fellowship with Christianity and the mystics of this world, and

(iii) Extended – that Paul should be heard while there is a chance.

Teaching Time (Acts 13:12)
That brings us to the next part in the pattern. It is the teaching time. Paul did not waste what he had been given – the undivided attention of the Roman official. What did Paul do? He taught the proconsul. The teaching of Paul amazed the student. It changed him. How much? That brings us to the final part in the pattern. There is conversion. (This does not always happen.) As it is presented in the text the belief happened as a result of (1) the attention grabber and (2) the teaching time. It was all used by the Spirit to bring about faith in Jesus.
Is there a timeless principle and probing question here? I see at least one of each. The Spirit of the Lord works through moments both good and bad to get the attention of people. The same Spirit then works through the missionary to explain the gospel and exhort people to make a decision. Finally, the Spirit of the Lord causes the listening person to believe in Jesus. Paul and Barnabas have been called away from the comfort of fellowship in Antioch to a mission of making Jesus known. Along the way amazing moments, good and bad, are being used to get the attention of the people they will meet. As effective missionaries they use such moments to make Christ known. The question is, on my missionary journey what am I doing with my moments?

Here is a small action plan for making the most of your moments:

• Pray (Acts 13:3) – Ask God to show you how to make the most of your moments, to reveal the nature of your missionary journey, to lead your travels, and to help you deal with your own fears.
• Prepare (Acts 10:38) – Moments good and bad come upon us. But some of them can be made. Consider making some good moments and then using them as a platform to present Christ. In this time also spend time with Jesus learning the gospel so that you can share it effectively.
• Present (Acts 13:12) – When the moment comes turn the attention to Jesus. Present the gospel – the good news – to the person while you have their attention. Let the Lord do the rest.

Barnabas and Saul (Acts 13:1,7; 11:30; 12:25)
Paul and Barnabas (Acts 13:42, 46)
Paul and His Companions (Acts 13:13)
In His grip by His grace,
Roderick L. Barnes

References

Christianity Today. (2024, September). Lausanne Report: Most Missionaries Are Reaching the Reached. Retrieved from https://www.christianitytoday.com/2024/09/lausanne-missions-state-great-commission-christianity-polycentrism/

The Traveling Team. (n.d.). Missions Statistics. Retrieved April 23, 2025, from https://www.thetravelingteam.org/stats