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Straight Into Danger (The Inescapable Story of Jesus #8) (CCD)

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INTRODUCTION

Mark presents Jesus as a mighty man, driving out evil spirits, challenging self-righteous and self-assured teachers, and performing powerful acts (healings, feedings, calming seas). Jesus has been slowly unveiling what His master plan is. He didn’t come only proclaim Yahweh’s kingdom as coming; but to also make a claim to be the lawful King of Israel with designs for expanding to borders to the ends of the earth. All His riddles and signs have been the curriculum, and now as their teacher He gives His disciples a test.

THE TEXT

In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. […]

Mark 8:1-3ff

SUMMARY OF THE TEXT

The hard sayings of Jesus from the previous chapter have not dampened the enthusiasm of their crowds. In this instance, the crowds have been on a three-day sojourn with Jesus. He notices the danger they’re in from not enough food in the wilderness (vv1-3). Jesus communicates His compassion to the disciples, but they offer no solution (v4). The disciples actually have seven loaves. So, as with the feeding of the five thousand, Jesus commands the crowds to be seated. The same order of actions (Cf. Mk. 6:41) is described here: taking, blessing, and breaking. The disciples distribute the bread, along with some fish, and the four thousand people were left satisfied, additionally, seven baskets were left over. Straightway Jesus departs in a ship to Dalmanutha (vv6-10).

A new contest with the Pharisees arises. They want a sign, but Mark reveals they are insincere; so Jesus, with a heavy sigh, flatly denies them a sign (vv11-12). This prompts Jesus to go elsewhere, but the disciples forgot to bring along the lunch supplies. Jesus warns the disciples to avoid the leaven of the Pharisees and of Herod, but they think He is rebuking them for forgetting the lunch. The Lord is forthright with them: their eyes are blind, ears shut, and hearts hard (Cf. Duet. 29:4, Is. 6:9, Jer. 5:21). He reminds them of His ability to provide by recalling His two great feedings; and then He leaves them to ponder why they still don’t understand (vv13-21).

Remember the “exaggerated” healing of the deaf man in Mk. 7:31-37. Now a blind man is brought (v22). Jesus again performs an “exaggerated” healing: leading the man out of the town, spitting on his eyes, asking if he can see. At this, the man reports he can only see in part; so Jesus again touches his eyes, makes him look up resulting in the man’s sight being fully restored. The man is sent home with the instructions to keep quiet (vv23-26).

Now, in light of these healings of deafness and blindness, Jesus gives His disciples another chance to solve the puzzle by asking them, “Who do men say I am?” Echoing Herod’s courtiers (6:15) they offer a few options. But Jesus wants to know what their answer is, and Peter declares, “Thou art the Christ” (vv27-29). This is a potent truth, so Jesus instructs them (like the blind man) to keep this to themselves for now. He then begins to teach them and reveal the answer to all His riddles: He must die at the hands of Israel’s elders and then rise again after three days. News this potent causes a potent reaction as seen in Peter’s attempt to dissuade Jesus from His mission. This earns him a scathing rebuke (vv30-33). Having privately told the disciples His mission, Jesus now reveals to the crowds what it means to follow Him: self-denial (vv34-38).

TWO KINDS OF LEAVEN

Jesus warns the disciples to avoid two kinds of leaven. The first leaven is that of the Pharisees; they claim to desire a heavenly sign while ignoring the clear Messianic signs right in front of them. They are indeed deaf, dumb, blind, and witless. But the second leaven is that of Herod. A curious warning. Remember how Mark told us that Herod saw more clearly than anyone that the miracles being done must mean a resurrection and accompanying judgment upon evildoers. Herod knew that he had done a great evil in beheading John the Baptist, but was unwilling to repent despite knowing that divine judgement was looming.

So then, the disciples are warned against two things. First is the evil of wanting more/different proof than God had given; second, is the refusal to respond decisively when convinced of those proofs. These warnings still pertain. It is not wrong to desire proof for the existence of God, or assurance of your salvation, or to understand the reliability of the Scriptures. However, many fall into the error that Lewis describes in one place, being so interested in proofs for the existence of God that you neglect to worship the Good Lord Himself. Mouths were made for eating, not endless chewing. But just as damning is the attitude of someone who has been warned that their actions are sinful, will admit as much, but still won’t turn from those actions. Followers of Jesus must jettison both attitudes.

LIKE THEIR IDOLS

Put all that Mark has told us together. The Pharisees, and even the disciples, are showing the fruit of their idolatry. The Psalmist says that “They that make [idols] are like unto them; so is every one that trusteth in them (Ps. 115:8).” And what are the idols like? Made out of precious metals, but shaped into the form that their makers desire. Mouths that don’t speak. Eyes that can’t see. Ears that don’t hear. Noses that can’t smell. Hands that can’t hold. Feet that can’t walk. (Ps. 115:4-7).

It is no accident that the healings which Mark has recounted all map onto this Psalm. Those that make them are like them. Idolatry turns you into a stump of wood and a block of granite. When you, like Israel, give your heart over to idols, it should be no wonder when you have to submit to the rule of those idols. In ancient Israel, God raised up judges and then kings to deliver God’s people from this oppression. But they always wandered back into their idolatry. Jesus was on a Mission to deliver not only Israel, but all the world, from the oppression of false gods. He was indeed making a claim to be the anointed King, come to deliver. But this deliverance demanded something that the prophets had foretold, but was tempting to overlook as a mark of the Messiah. He must die. Not only that, but those who would enjoy Messiah’s kingdom would also need to die with Him. This is how Jesus plans to overthrow the oppression of the idols.

DIE TO LIVE

What Jesus has come to do is going to turn the whole world upside down. The Messiah has come to die. This was a hard pill to swallow, and yet Jesus make the pill even more bitter. If you want to follow Him, you must join Him in running towards the danger. You cannot try to save your life. You must give it up. You must despise your idols, your self-righteousness, and your own vain claims for world domination. You must, as the old hymn says, “surrender all”.

Jesus’ kingdom will be one where He rules over not mere territory, but over our affections, wills, and desires. To bring this kingdom about, the old man (Adam) must die. But along with this death comes the bright promise of resurrection. When you trust in Christ, and are united to Him by faith, you are joined to His death. This is what your baptism means (Cf. Rom. 6). So, if you want to live, you must die. And if you die in Christ, you shall also live in Him.

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Nobility and Envy (The Continuing Adventures of Jesus #29) (KC)

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INTRODUCTION

After the Fall, there are really only two kinds of community in the world: the fellowship of nobility and the fellowship of envy. Cain envied his brother, murdered him, and was exiled and built a city; Seth was the father of noble generations who found grace in the eyes of the Lord. The word “noble” literally means “good generation” (high-born). Envy is the gangrene of bitter zeal. It is murderously destructive, while claiming to be concerned about truth and justice. Paul and Silas found examples of both nobility and envy in Thessalonica and Berea.

The Text: “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures…” (Acts 17:1-15)

SUMMARY OF THE TEXT

Departing Philippi, Paul and Silas headed west and came to Thessalonica, where there was a synagogue, and Paul preached for three weeks, explaining from the Old Testament that the Messiah had to suffer and rise from the dead, and that Jesus was therefore the Messiah (Acts 17:1-3). Some believed and joined Paul and Silas, but the Jews that did not believe became envious and stirred up a mob against their apparent host, a man named Jason, accusing them of creating disorder through their allegiance to another king (Acts 17:4-9). 

Paul and Silas slipped out of town that night and came to Berea, where there was another synagogue, and the Bereans were more noble and willing to study the Scriptures, many believing (Acts 17:10-12). But when the Jews of Thessalonica heard that Paul and Silas were preaching in Berea, they came and started stirring up trouble there also, so that Paul left for Athens (Acts 17:13-15). 

THE MESSIAH OF THE OLD TESTAMENT

Christianity, like Judaism, is a religion of the book, of the written word. This is a testimony to the kind of God we serve: He is a God who has revealed Himself plainly and He does not change. He has spoken and His Word is true. And He is glorified in demonstrating His faithfulness over time. “For whatsoever things were written aforetime were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4). Jesus repeatedly appealed to the Scriptures for His authority (e.g. Lk. 4:21, 24:27), and the apostles did the same (Acts 8:35, Rom. 1:2, 1 Cor. 15:3-4, 2 Tim. 3:15-16).

What Scriptures would Paul have appealed to? “The stone which the builders rejected has become the chief cornerstone” (Psalm 118:22, cf. Ps. 110). “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all” (Is. 53:4-12). 

ENVY & TRUE NOBILITY

It is the preaching of Christ from those Scriptures that contrasts the Thessalonians and the Bereans. In one place, as some people believe, envy takes over and turns into a mob (Acts 17:5) and in the other place, we have true nobility that searches the Scriptures hungry for the truth (Acts 17:11). There’s nothing quite so galling to envious people but to point out how some people are better than them, but Luke will not be bullied: the Bereans were more noble than the Thessalonian mob. But people are easily bullied and manipulated by the envious: what God has given (or not given) “hurts” the envious. The envious are always “concerned” about the “trouble” being caused by the more noble. 

There were some noble-minded who believed and “joined” Paul and Silas and formed the first Christian church in Thessalonica (triggering the envy) (Acts 17:4), whom Paul wrote shortly after (1 Thessalonians). Paul was still concerned to address that toxic atmosphere when he described their conversion as becoming “followers of us, and of the Lord” (1 Thess. 1:6). And not stopping there, Paul underlined the genuine ties (mother/father) that were formed between them (1 Thess. 2:7, 11) and noted that they had become followers of the churches in Judea, suffering similar things as them (1 Thess. 2:14). The envious hate the fellowship of nobility and try to spoil it. But the fellowship of nobility is based on the apostolic commitment of pleasing God and not man (1 Thess. 2:4), and the Thessalonian believers demonstrated that they understood this by the fact that they received the gospel as the Word of God and not man (1 Thess. 2:13).

APPLICATIONS

True nobility is receptive to all truth. Envy hates truth that gets in the way of its plans or narrative. Truth includes differences in gifts, abilities, wealth, happiness, hardships, and success. Nobility studies the truth in search of true wisdom; envy sorts the truth in search of its own demands. Nobility is patient and gracious, but envy seethes with bitterness, “zealously” resenting what seems to be injustice in the world, what seems “unfair.” James says that this is the origin of our fights and quarrels and strife: our bitter envy (Js. 4:1:1-2).

All human cultures function on the basis of imitation and similarity: the question is only whether it is noble imitation or envious imitation. Noble imitation joins others seeking to please God and not man, seeking the truth grounded in the Scriptures, content in the generosity of God. Envious imitation idolizes others and self: obsessing over others (even their faults) and obsessing over how you feel or what you have, which is ultimately murderous because these idols are finite (and if there is a god, he is apparently a tightfisted miser). In envious cultures, this idolatrous rage builds like an electrical charge until individuals blowup at their spouse/families or whole communities can erupt in mob violence. 

This is why Christ had to suffer. Envy says, if I can’t have it my way, then nobody should. Envy resents others having what seems better. So God sent the very best thing He had into the world knowing exactly what the envious would do to Him, determining to save them by it.

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Christ’s Piercing Wit (The Inescapable Story of Jesus #7) (CCD)

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INTRODUCTION

Have your words or past actions ever come back to haunt you? Perhaps you once said, in your youth, “When I’m a parent, I will never (fill in the blank).” And now that you’re a parent you find yourself regularly doing that thing. There are really only two responses to such a moment of revelation: laugh at yourself or burn with vindictive anger.

THE TEXT

Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders […]

Mar 7:1ff

SUMMARY OF THE TEXT

A Jerusalem embassy of Pharisees, likely tasked with keeping tabs on Jesus (3:22) launch a fresh legal assault upon Jesus’ disciples (v1). The infraction is that the disciples are eating without washing their hands (v2,5). Mark provides a bit of insider baseball for his Greek audience. The Pharisees had taken the Levitical cleanliness codes and extrapolated them past the point of possible obedience; they taught that hands must be washed often, along with eating vessels, or else you will not only defile yourself but you’ll defile others (vv3-4). Jesus responds to their accusation with Isaiah’s rebuke (vv6-7, Cf. Isa 29:13), and explains that they are the epitome of replacing God’s clear command with man-made tradition (vv8-9). Jesus tightens the screws further on these accusers by demonstrating that they’ve broken Moses’ command to honor father & mother by inventing a legal loophole to avoid financially supporting their parents while appearing to honor God (vv10-12). Their traditions have not resulted in fulfilling the Law; rather, they’ve undermined the very basis of their authority (v13).

Jesus then tells a joke to the crowd at the expense of the Pharisees. What goes in you doesn’t defile; what comes out the other end is what’s unclean (vv14-16). The disciples ask Jesus to explain the joke parable; and He reproaches them for needing the joke explained (vv17-20). Man thinks holiness resides in himself, but Jesus’ punchline is that our show holiness is just raw sewage. What’s in man? Nothing good (vv21-23).

Jesus now goes to a predominately Gentile area, and His presence once more can’t be hidden, the Word is getting out, even amongst the Gentiles (v24). A Syrophoenician woman comes to fall at His feet, and requests deliverance for her daughter from a devil (vv25-26). This will be the second to last demon Jesus encounters in Mark’s Gospel. Jesus responds with a quip: it isn’t right to take the children’s (Jews) bread (Him) and feed it to the little dogs (Gentiles) (v27). She replies with a faith-filled plea: even dogs get some scraps (v28). Jesus responds to her witty faith with an assurance that the devil will be expelled; the woman returns home and finds just that (vv29-30).

Mark whisks us back to where Jesus performed the exorcism of a legion of devils (v31). Some folks bring a deaf mute to Jesus for a healing touch (v32); Jesus takes him aside and Mark gives a more detailed description than usual of what Jesus does to heal the man. Jesus pokes his fingers into the man’s ears, spits and then touches the man’s tongue, looks to heaven, sighs/breathes heavily, and commands the closed ears and mouth to be opened (vv33-34). Mark (like he’d done with Jairus’ daughter) preserves the Aramaic word which Jesus spoke. Straightway the man’s ears are opened and his tongue loosed and he begins to speak; Jesus requests that they not spread the word but to no avail (vv35-36); instead, they lift songs of praise: He does all things well (v37).

EARS TO HEAR

Jesus has already shown that even touching the hem of His robe will bring healing. So why the seeming exaggeration involved with this healing? This healing is the first of a pair. Jesus will soon face off against the last demon recorded in Mark’s Gospel (Mk. 9:25), which causes a boy to be deaf & dumb. Jesus has been sowing the Word all throughout Israel. But many are still hard of hearing. Even His disciples grapple with His words and fail to comprehend. The Pharisees have, in a sense, stuffed the cotton of manmade tradition into their ears and seem entirely unable to hear the Word they claim to be the stewards of.

Jesus resorts to telling a parable, which is more like a joke. He accompanies that parable with a charge for Israel. This is a charge which is still necessary for us all: he who has ears to hear, let him hear. Man’s condition is fatal. Christ’s Word is a seed which brings about life. But we need our ears opened. How does Jesus open our ears? He wields piercing wit to shock us awake. Ironically, His piercing wit will get Him pierced.

GENTILE DOGS

The disciples unwashed hands provide more than just cause for the Pharisees to squabble over. Mark has hinted in a certain direction, but from this cycle of his Gospel onward it will get clearer and clearer: the Gentiles will be blessed by the coming of the promised Seed of Abraham. If you didn’t wash your hands you defiled other Jews, so this had led the Pharisees to teach that to even enter a Gentile home would make you unclean. But Jesus says it isn’t what goes in you that defiles but what comes out of you.

The disciples, within a few decades, will be breaking bread with Gentiles because both are washed in baptism. These unwashed hands are like the faint introduction of an instrument in the midst of a symphony. But in the rest of this chapter and especially the next it will swell and become too big to ignore. For example, Jesus goes to an area full of Gentiles; He playfully banters with the Syrophoenician woman; He agrees to let the dogs enjoy the crumbs; and He delivers the Gentile girl from a demon. Jesus has been driving out unclean spirits from Israel, but now, notice is served that the demons will not find safe haven outside of Israel. Jesus has come to take possession of the ends of the earth, filling it with His worshippers, feeding them with the bread of His body. Additionally, the healing of the deaf and dumb man is in a predominately Gentile area (the Decapolis), this healing is followed by Christ being praised among the nations (Mt. 15:31).

The Pharisees had hidden the Word, but Jesus is coming to fling the Word far and wide, opening even Gentile ears to hear this life-giving Word of His Salvation (Cf. Is. 29). And when they hear, they will also sing. The Word of Jesus’ universal reign is proclaimed, and the fitting response is always songs of praise (Ps. 72:16-19).

WHAT’S IN YOU?

What Jesus is doing is going to land Him on a cross. He is putting our sin on a billboard. He is mocking our foolish scruples. He is shaming our holiness. You think your holiness is found in taking your kids out of public schools, a good thing; but have you exploded with anger at them, neglected to train them in the Word, or been permissive in the entertainment you allow? You claim to be defenders of traditional marriage, but what’s in your browser history, where have you failed to submit to your husband or be loving to your wife? You despise the government printing money on demand, but is your work ethic is outpaced by a moss covered sloth?

Jesus did not come to drive out a pagan oppressor from Israel. Jesus came to show us the sewage that comes out of the human heart. Jesus came to show us we are dogs. Jesus came to show us where we’ve voided God’s Word. But He also came to truly wash us by baptism into Him. He came so that dogs could become children. He came to open our ears so we could hear the joke and loose our tongues so we could laugh at our folly and then trust in Him alone for our holiness.

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Water Into Wine (Troy)

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SERMON TEXT:

John 2:1-11

INTRODUCTION

There are some things in scripture that are very easy to understand. There are some things that are very difficult. Some passages qualify as milk for the baby Christian. But God also provides meat for the mature. For those who came to know the Lord later in life, you can attest to the fact that when you first started to read God’s Word on a daily basis not everything was clear. Some things were disturbing, some things were confusing. But there also was a sense that there was more to be discovered. Many of us have benefitted from a study-Bible, where the commentator explained the historical context or brought to life a connection from the old testament. And even for those who have read through the Bible multiple times we understand that there are many biblical treasures yet to be discovered, insights that are not readily apparent on the surface. How can we truly understand the Lord’s supper, if we know nothing about the passover? If we don’t know about Zechariah’s prophecy, how can we fully appreciate the triumphal entry? How can we venerate Jesus as High Priest, if we know nothing about the priesthood. But scripture will often drop us hints that the passage conceals deeper truths waiting to be uncovered. And I believe that is what John does in our text this morning when He says, “Now there were six stone water jars there for the Jewish rites of purification.”

WORSHIP IN THE OLD COVENANT

To understand John 2, we must begin with the levitical system. And the levitical system had at its center a sacred space. And this sacred space contains sacred objects, holy implements, used to perform various rituals. The tent of meeting is a portable sanctuary characterized by a series of meticulously crafted elements. First, there is a wooden frame that makes the shape of a rectangle. The frame was covered by woven fabric and constructed in such a way to facilitate efficient assembly and disassembly; it needed to be mobile. God had consigned the jews to a nomadic life. They wandered for 40 years in the wilderness due to their lack of faith. Now the frame which acted as fencing, establishes the first principle of jewish worship, separation. There’s an inside and an outside. The inside has the main courtyard, which was accessible to all the Israelites, and it contains the main sacrificial altar with a large ramp that led up to the fire. Next to that is the bronze laver for ablutions, where they would perform ceremonial purification washings. About halfway in, stood the shrine proper, where a small screen would admit only those of the tribe of levi. Inside is where the lampstand, the table of showbread, and the incense altar were housed. And then there is a shrine, within a shrine, The Holy of Holies, an inner sanctum in the shape of a perfect cube.

TRANSITIONING TO THE NEW COVENANT

Let’s look at Mark chapter 1. At this time, the disciples of John the Baptist were fasting. This is likely due to the fact that it had become customary to fast, on occasion, especially during periods of mourning. The prophet Isaiah drew this connection in Isaiah 58. And so the disciples of John were in mourning as John had recently been imprisoned. And the Pharisees were also fasting, but for a completely different reason. In the old testament, the only day where fasting was a requirement was the day of atonement according to Leviticus 16. But a pharisaical tradition had arisen and the Pharisees were fasting every Monday and Thursday. The genesis behind this practice remains a mystery as does its significance in their religious devotion. But similar to the hand washing tradition, the Pharisees were adding more and more unprescribed, external displays of righteousness to the religion. 

CONTRAST #1: EXTERNAL WATER / INTERNAL WINE

The water is external, the wine is internal.  if you had a skin disease, if you came into contact with an unclean animal, if you came into contact with a corpse, if you had a bodily discharge, if you touched the bed of someone with a bodily discharge, if a man lies with a woman, you had to wash your external body with water to obtain ritual purity. In contrast, the wine isn’t used for your skin; it is not a surface cleanser. The wine is ingested; it goes in your body. Christ is concerned about truth in the inward parts. 

CONTRAST #2: WORK / REST

The water is characterized by toil, work, and labor. The wine is characterized by rest. The six stone jars would’ve held 20-30 gallons each. To try and visualize how much water that is, it’s approximately 6 bathtubs full. How many trips to the well would it take to fill all those? How many times per week would you have to use that water? Ritual washing had become such a chore that people avoided being made unclean at all costs. 

CONTRAST #3: SORROW / JOY

Thirdly, unlike the toil characterized by the water, the wine represents joy. I love this interaction between Mary and Jesus. It says, “When the wine ran out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what does this have to do with me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ I don’t know exactly what happened, but it seems to be written in a way where Mary doesn’t even acknowledge Jesus’ statement. There’s an unspoken mother/son connection.

CONCLUSION: NEW COVENANT JOY ROOTED IN HOPE

Jesus wept at the death of his friend. The truth of this fallen world and the reality of death reigning over this planet cut Jesus to the heart. Grief and sorrow brought him to tears. But he did not lose his joy because Jesus knew that joy thrives and flourishes and feeds on the hope of the promises of God. The death of death is near. The promise of Isaiah and Hosea says, “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” Jesus foreshadows his mission by raising Lazarus from the dead. The professional mourners and wailers have nothing to cry about anymore. Mary and Martha have their brother back. And we have an example to look at. Bad things will happen in this life. People will do evil things and get away with it. Loved ones will die. Natural disasters will destroy things. We’ll be strapped with incompetent leaders. But the difference is, our joy is not diminished by any of these things because we have hope in the promises of God.



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Real Roman Trouble (The Continuing Adventures of Jesus #28) (KC)

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INTRODUCTION

In 42 B.C. in the fields of Philippi in Macedonia, Greece, the armies of Brutus and Cassius collided with the armies of Mark Anthony and Octavian, and the latter soundly defeated the former. Octavian would become the emperor of the Roman Empire, taking the name Caesar Augustus and eventually lavish a great deal of prominence on the colony of Philippi as the site of that historic battle. 

Around 80 years later, in that same city, Paul and Silas began proclaiming the reign of another King, the Lord Jesus Christ, and a new way of being Roman. And as is the case wherever this gospel goes, it caused trouble – trouble that sets prisoners free. 

The Text: “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brough her masters much gain by soothsaying…” (Acts 16:16-40

SUMMARY OF THE TEXT

After a possessed slave girl followed Paul around in Philippi for many days, crying out that they were servants of the Most High God, Paul commanded the demon to leave her, and when it did, this ruined her soothsaying abilities, and Paul and Silas were brought up on charges to the magistrates (Acts 16:16-21). With some mob pressure in the background, the magistrates stripped and beat Paul and Silas and imprisoned them (Acts 16:22-24). At midnight, while Paul and Silas were singing praises to God, a great earthquake broke open the prison, but the prisoners remained and Paul saved the jailer’s life, preached the gospel to him, and he and his whole family were baptized immediately (Acts 16:25-34). The next day, the magistrates asked Paul and Silas to leave town quietly, but appealing to their Roman citizenship, they requested an official release and visited Lydia and the fledgling church before leaving (Acts 16:35-40). 

PRINCIPALITIES & POWERS

Literally, it says that the girl had the “spirit of a python,” which refers to the Greek god Apollo and his shrine at Delphi. This may be a general description of the kind of soothsaying she was doing, or it may mean that she was from that shrine or received her power from there. Regardless, she made her masters money and after Paul commanded the demon to leave her, she no longer could (Acts 16:19). What do we make of this? 

In 1 Corinthians 8, Paul says that idols are nothing and there is only one God, but then he goes on to say that pagan sacrifices are offered to devils and we must not have any fellowship with them (1 Cor. 10:20-21). Likewise, the phrase “principalities and powers” sometimes refers to human authorities (Tit. 3:1) and clearly at other times refers to spiritual beings (Eph. 6:12). And Daniel referred to spiritual beings ruling Persia and Greece (Dan. 10:13, 20). Putting this together, we should say that there are more material explanations for some things than we realize, but there are also sometimes spiritual forces at work. Superstition, illusions, science, and fear can do a lot, and sometimes the spirit of Samuel gets called up from the dead (1 Sam. 28). But in the resurrection and ascension, Christ has triumphed over all principalities and powers in heaven and on earth (Eph. 1:20-21, Col. 2:15). 

EARTHQUAKES & BAPTISMS

While Luke seems to describe the earthquake as a simple providence, worship is described in the Bible as an earth-shaking reality (e.g. Ps. 29). Regardless, Paul and Silas singing followed by an earthquake is a fitting picture of what the gospel is doing in Philippi: ‘exceedingly troubling the city’ (Acts 16:20). This is what the gospel does: it shakes heaven and earth, so that “those things which cannot be shaken may remain” (Heb. 12:27). It is shaking Philippi so that only the true Philippi may remain. The gospel addresses the spiritual realities at the core of human life and society, and in so doing, transforms all of human life (business and commerce, entertainment and arts, politics and law, education and recreation) into what it was created to be. We a see microcosm of this principle in the salvation offer Paul gives the jailer in the middle of the night: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). We might add: and thy business, thy neighborhood, thy hobbies, thy city, and thy nation. 

CITIZENS OF ROME & HEAVEN

This episode contrasts rival visions of what it means to be “Roman.” The masters of the slave girl protest Paul’s disruption of their customary way of “being Romans” (Acts 16:21), but Paul is actually embodying a new way of “being Roman” in Jesus Christ and requires the Philippian magistrates to at least partially acknowledge that (Acts 16:37-39). Later, when Paul writes the Philippians, he exhorts them to reckon their citizenship according to the gospel of Christ (Phil. 1:27) and as primarily rooted in heaven (Phil. 3:20). Being an imperial colony, they would have understood that this didn’t mean they were not loyal or patriotic citizens of Rome, but rather the true form of that citizenship was being impressed upon them from Heaven. By preaching and casting out demons and baptizing, Paul was teaching the citizens of Philippi how to be true Romans. 

APPLICATIONS

This is Ascension Sunday, and so we celebrate Christ seated at the right hand of the Father, far above all principalities and powers, and we set our affections on Him there so that we will be truly affective here in this world, in our city and nation (Col. 3:1-4). This is how we learn to be true Americans, true men, true women, true husbands and wives, businessmen and members of our various tribes. Christ restores our humanity.

We ought to fight the temptation to see demons behind every tree, and this includes the need for governing our thoughts to think about those things that are good, true, noble, and lovely (Phil. 4:8). But we should also pay close attention to the warnings in Scripture about where the Devil likes to creep in: do not let the sun go down on your wrath (Eph. 4:26-27); spouses, do not deprive one another sexually (1 Cor. 7:5); women, watch out for idle chatter (1 Tim. 5:13-15), and men, watch out for pride (1 Tim. 3:6). 

In a world gone mad, sanity is trouble. We are gospel-trouble makers, not out of spite or a desire for chaos. We are here to establish the worship of the Triune God, set prisoners free, teach true justice, and establish the customs of Christ in the marketplace, home, and governments for human flourishing.

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