Ligonier Ministries Blog

1. Who Was Lydia?

   Eager to spread the good news throughout Anatolia (modern-day Turkey) but banned by God’s Spirit from entering Asia and Bithynia, Paul, Silas, and their apprentice Timothy reached Troas, on the Aegean Sea. There Christ clarified His reason for closing those other doors. In a vision, a man—note, “man”—from Macedonia appeared to Paul, pleading, “Come over to Macedonia and help us” (Acts 16:9). Paul and his team (now including Luke, the narrator of Acts) immediately set sail for Macedonia, the homeland of the late, great Alexander, to proclaim an infinitely greater King, Jesus (Acts 16:6–10). It is striking that the first recorded convert in Macedonia (on the continent of Europe) was not a man, but a woman, whose textile import trade had brought her to Philippi. Who was Lydia? The six verses devoted to her in Acts (16:11–15, 40) introduce her. Lydia’s origins lay in the region that Paul’s team had bypassed. She came from Thyatira, in the province of Asia. Thyatira was well known for producing purple dye and luxury fabrics in that hue, the raiment of the rich and the royal. Her import business must have thrived, since she had a residence maintained by a staff of household servants that was spacious enough to offer accommodation to Paul’s missionary team. More important than Lydia’s affluence was her identity as “a worshiper of God” (Acts 16:14). This term identified gentiles who were drawn to the living God of Israel and who followed His law’s moral commandments, but who stopped short of full conversion to Judaism with its ceremonial requirements (see Cornelius in Acts 10:1–2; 11:3). The spiritual thirst of Lydia and other women drew them each Sabbath to gather at a “place of prayer” by the river outside the city gate (Acts 16:13). Typically, when Paul and his team entered a city, on the Sabbath they would attend the synagogue where Jews, proselytes, and gentile “God worshipers” gathered to hear God’s Word and to pray. Jews sometimes called their synagogues “places of prayer.” But since Luke consistently uses the word “synagogue” to refer to such buildings (see, for example, Acts 9:20; 13:5; 14:1), and since there were no men in Lydia’s group, Philippi’s “place of prayer” was not a synagogue. The Jewish community in Philippi was so small that it lacked the requirement of ten men needed to constitute a synagogue. There were, however, women whose thirst for God drew them, Sabbath by Sabbath, to this riverside. There Paul and his team found them and sat down to tell them about the Lord Jesus. As Paul spoke, “The Lord opened [Lydia’s] heart to pay attention to what was said by Paul” (Acts 16:14). Whatever spiritual longing previously led Lydia to become “a worshiper of God,” when she heard the gospel of Christ, she experienced the Lord’s sovereign, saving grace. She not only “paid attention” but embraced the Lord Jesus in saving faith. Luke uses various expressions to describe what theologians call regeneration or effectual calling. Here we read that the Lord “opened her heart.” Elsewhere in Acts, God “grants repentance” that brings life (Acts 5:31; 11:18); He goes about “turning [people] from [their] wickedness” (Acts 3:26); and He “opens the door of faith” to them (Acts 14:27). More than anything else—origin, occupation, affluence, influence, or even her previous hunger for God—this gift of grace answers the question, “Who is Lydia?” She was one whose heart was opened by God’s gracious Spirit to receive the good news of Christ the Lord, so from that day on she was a believer in the Lord. She readily received baptism, and her household followed her lead. The covenant representation exercised by household heads from Abraham’s day (Gen. 17:7–14, 23–27) was reaffirmed by Peter on Pentecost: “The promise is for you and for your children and for all who are far off” (Acts 2:39). So in Philippi, when Lydia and later a jailer came to faith, the members of their “houses” received baptism along with them (Acts 16:15, 32–34). Lydia demonstrated her new faith by insisting on hosting Paul’s team in her home. Jesus had assured His messengers that they would receive hospitality from godly hosts—“sons of peace”—as they carried His good news from city to city (Luke 9:4–5; 10:5–7). Later, John commended Gaius for welcoming gospel heralds into his home (3 John 5–8). Maybe it was the memory of Lydia’s generous hospitality that moved Paul to thank God “because of your partnership in the gospel from the first day until now” when he fondly recalled the church at Philippi (Phil. 1:3–5). We are not told how long Paul preached in Philippi before the complex of events that precipitated his team’s sudden departure from the city (Acts 16:16–39). It was long enough for a congregation of believers to have gathered, meeting at Lydia’s place. So when Paul and Silas were released from jail, they entered Lydia’s home, where they saw “the brothers” and encouraged them (Acts 16:40). Lydia was one of many who responded to Christ’s grace by opening their homes for the church’s fellowship and worship (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 2; see Acts 2:46). Who was Lydia? A prosperous entrepreneur, importer of luxury fabrics. The mistress of a spacious home, attended by servants. More importantly, a worshiper of God who hungered to know the Creator. Most importantly, a believer whose heart the Lord opened and transformed by grace, so she gladly offered her home, her staff, and herself to Christ—the firstfruits of gospel harvest in Macedonia and in Europe.

2. How Can I Know God’s Will?

   How can I know God’s will? That generic question takes shape in a host of intimidating choices God’s people face. What if we could just flip a coin, draw straws, or roll dice and do whatever the object indicated? Didn’t people in the Bible do something like that sometimes? But before we cast off all responsibility for making reasoned decisions, we should try to understand lot casting in Scripture and determine whether it serves as a pattern for our decision-making today. If it doesn’t, is there a better way? The Question of Casting Lots In Israel’s early years, God taught His people that “the lot is cast into the lap, but its every decision is from the Lord” (Prov. 16:33). He also equipped the high priest with instruments known as the Urim and Thummim (Ex. 28:30; 1 Sam. 14:41; 28:6; Ezra 2:63), something like two stones which were placed in a bag and, as one or the other was drawn out, answered simple “yes” or “no” questions. The casting of lots identified the sacrificial scapegoat (Lev. 16:8), the divisions of the land of Canaan (Josh. 18:6–8), and the tasks of the Levites and musicians (1 Chron. 24:31; 25:8). The practice carried over into the New Testament among both the Jewish religious leaders (Luke 1:9) and Christian disciples; Matthias was chosen by lot to replace the Apostle Judas (Acts 1:26). Conscientious lot casting was an appropriate way of discerning the Lord’s will in unique situations in which existing revelation provided insufficient insight. So should such methods be used today? There are good reasons why John Piper says, “I think it’s a bad idea, almost always.” Lot Casting Has Always Been Unusual The eighty Old Testament references to the lot represent just a tiny fraction of the decisions Scripture records. The overwhelming majority of decisions have always been made by the practice of wisdom. Godly people never cast lots to make decisions on the many matters about which God had already clearly revealed His will. Lot Casting Preceded God’s Complete Revelation With one scriptural exception (Acts 1:26), lot casting was one of the many ways by which God spoke to His people in time past before speaking through His Son (Heb. 1:1–2). And the example of replacing Judas was special—Apostles had to be chosen directly by Jesus. Later, God gave the church clear instructions for identifying (1 Tim. 3:1–13; Titus 1:5–9) and appointing leaders (Acts 6:1–7). R.C. Sproul argues that by casting lots: > We’re asking God to give us direct, immediate revelation which He gave in sacred Scripture. But when the canon of Scripture was closed we don’t get that kind of supernatural revelation afforded to us today. . . . We’re called to live our lives and to make our decisions on the basis of the teaching of Scripture. Lot Casting Was a Pre-Pentecost Phenomenon In the Old Testament, the Spirit occasionally helped people fulfill hard callings (Ex. 28:30), make tough decisions, and see beyond their contemporaries (Dan. 5:11, 14). Isaiah prophesied of Christ that “the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord” (Isa. 11:2). When Christ ascended into heaven, He poured out “the Spirit of wisdom” (Eph. 1:17) on all believers. Paul can say of Christians, “You yourselves are full of goodness, filled with all knowledge” (Rom. 15:14). Those with the mind of Christ (1 Cor. 2:16) can know the things of God (1 Cor. 2:11) in a way superior to Old Testament believers (2 Peter 1:19). If used at all, casting lots should be a last resort preceded by prayer and careful thought on a matter not clearly addressed by Scripture, in which any of multiple decisions would honor God. So if we shouldn’t rely on lot casting to make decisions, what can we do? A Better Way What follows are seven principles for knowing God’s will. None are as easy as casting lots. But taken together they can help make us able to decide well. Don’t Pry into God’s Secret Will The good news is we don’t have to know God’s secrets. Our concern should be His revealed will in which He has shown us how to obey Him (Deut. 29:29). How can this distinction help us? Knowing where you should work is important. But don’t look for a sign in the clouds. You just have to provide for yourself (Eph. 4:28) and others (1 Tim. 5:8) in a way that honors your gifts and opportunities, and the genuine interests of society. “God does not ask more of His child than He makes known as His will.” Internalize God’s Word Instead of using Scripture the way my kids use the “selected answers” section in the back of their math books, we should use it as an exercise regimen that fortifies us to make good decisions. Scripture informs our minds, shapes our hearts, and gives us the experience necessary to make good choices. The normal way of discerning God’s will is by transforming our minds (Rom. 12:1–2; Eph. 5:17). Scripture isn’t like a horoscope for finding easy answers. It is nourishing food that strengthens us to walk the hard path God has prepared for us. Listen to Godly Counselors When the believing community matured, deacons could be chosen by a vote rather than by casting lots (Acts 6:1–6; 15:22). The church served as a multitude of counselors in which there is safety (Prov. 11:14). Unless you are a fool (Prov. 12:15), on weighty matters you will seek and carefully consider the input of wise people. Don’t invite others to tyrannize your conscience, but to provide insights that you have accidentally or purposefully missed. Make Little Decisions Well Big decisions will terrorize us if we aren’t habituated to wisely making small ones (Luke 16:10). And most of our decisions are mundane. Will I read the Bible and pray today? Will I binge-watch YouTube or get the sleep I need to meet tomorrow’s challenges? Before making a major decision about marriage, you will have made thousands of little decisions about friendship, commitment, and integrity. “A man whose will is set on doing God’s will, as far as he knows it, is alone in the proper state for receiving further Divine illumination.” Observe Providence Because of God’s providence, some aspects of knowing and doing God’s will are contextualized. Didn’t get the scholarship you had hoped for? Some of your college options might need to be eliminated. No good church in the city of your job offer? You should probably turn it down. Providence won’t always tell us what to do, but it can be a factor. Paul was never certain where God would lead him, but he didn’t have to be. The Holy Spirit opened and closed doors (Acts 16:6). Still, we must resist allowing our burning desires or fears to make us misread providence. Pray for Wisdom God praised Solomon for seeking godly wisdom (1 Kings 3:5–14). Paul petitioned God to enlighten the eyes of understanding (Eph. 1:18). When we lack wisdom for a particular decision, we should “ask God, who gives generously to all” (James 1:5). Asking for wisdom is not demanding a wet or dry fleece. It is asking for more astute sensitivity to God’s revealed principles, a closer resonance with His heart, and a stronger commitment to His value system. Trust God God’s sovereignty assures believers that when we commit to doing His will and make decisions according to His Word, we cannot go wrong. Our decisions will not always be wise. But God will always weave our choices into His good will. God’s grace assures believers that He loves us and will never leave us, no matter our failures. This is why God can command His children not to worry about life’s most basic decisions (Matt. 6:25), and to repent when we fail to trust. Godly decision-making is not easy, but it is simple. Maintain a clear conscience and make decisions that seem to best honor God. Big decisions will, and should, feel weighty. After all, our choices matter. But the Holy Spirit gives us both the wisdom and courage to decide well. Believers are not of those who shrink back but who do God’s will (Heb. 10:36, 39). God’s elect children can make hard decisions trusting that they are as secure in Christ as Christ is in the Trinity. Editor’s Note: This article is adapted from William Boekestein’s Stubborn Prophet, Faithful God* (Evangelical Press: 2022).* : John Piper, “What Do You Think of Casting Lots to Determine God’s Will?” (Desiring God, March 23, 2009); https://www.desiringgod.org/interviews/what-do-you-think-of-casting-lots-to-determine-gods-will. : Kevin DeYoung, “Should Churches Select Elders by Casting Lots?” (The Gospel Coalition, February 11, 2011); https://www.thegospelcoalition.org/blogs/kevin-deyoung/should-churches-select-elders-by-casting-lots/. : R.C. Sproul, “Message 10, Ask R.C. Live” (July 2014); https://www.ligonier.org/learn/conferences/live-qa-events/ask-rc-live-july-2014/. : Andrew Murray, God’s Will: Our Dwelling Place (New Kensington, PA: Whitaker House, 1991), 52.

3. Training Students to Contend for the Faith at Reformation Bible College

   In a world of confusion, we need young men and women who can think clearly, live faithfully, and stand firm in the truth of God’s Word. That’s why Dr. R.C. Sproul founded Reformation Bible College. RBC educates students in the Reformed classical tradition so they can know, serve, and worship God in all of life. Through rigorous theological coursework designed by Dr. Sproul and intentional faculty mentorship, students gain Christian wisdom and courage for their callings. On-Campus Degree Programs: Bachelor of Arts in Theology | Biblical Studies or Christian Thought Associate of Arts in Theology Certificate in Theology Online Degree Programs: Certificate in Theology Course Auditing Why Reformation Bible College? Our world is in a state of continual crisis. But the historic Christian faith provides an anchor to help the next generation weather any storm. At RBC, you’ll study theology as a framework for all of life, developing a steadfastness that the world cannot imitate and preparing to serve in your calling to the glory of God. As you become deeply rooted in Scripture and sound doctrine, you’ll be formed by the Word of God, not the currents of the moment. Serving the Church for Generations to Come RBC continues to expand its academic offerings to serve the needs of Christ’s church. Students can pursue an accelerated pathway to Christian counseling, earning a B.A. in Theology from RBC and a M.A. in Counseling from Westminster Theological Seminary in as few as five years. RBC offers a Minor in Reformed Classical Education, equipping future teachers through hands-on training alongside experienced educators. If you’re seeking a serious, Christ-centered education, apply today or share RBC’s information with a prospective student.

4. How Did Christianity Turn the World Upside Down?

   The claim that Christianity was turning the world upside down was originally made by Christianity’s enemies, not its friends. In Acts 17:6–7, we hear that a mob of Hellenistic Jews set the city of Thessalonica in an uproar, shouting, “These men who have turned the world upside down have come here also . . . acting against the decrees of Caesar, saying that there is another king, Jesus.” It is certainly true that the early Christians confessed Kyrios Christos (“Christ is Lord”) over against the claims of the Roman Empire that Kyrios Caesar (“Caesar is Lord”), but they did not set out to launch a political revolution. Far from trying to overthrow Caesar, the Apostles taught the early Christians to pray “for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:2). In every case of turmoil recorded in the book of Acts in the towns where Paul was planting churches, it was caused by his opponents and not by the Christians. Christianity was not a revolutionary movement in that sense. Moreover, it was not Christianity that was turning the world upside down, but rather God, through the power of the Holy Spirit. We call the second book that Luke wrote The Acts of the Apostles, but it would be more accurate to call it The Acts of the Risen Jesus Through the Holy Spirit (see Acts 1:1–2). It is, after all, focused more on the work of the Spirit bringing the gospel to the nations than on the Apostles themselves, some of whom are barely mentioned on its pages. Moreover, there have been plenty of other times in church history when preachers have faithfully proclaimed the same truths the Apostles did without seeing anything like the same results. As a result, people sometimes try to re-create the form of the early church, as if doing so will automatically grant them the same outcomes. But God is sovereign not only over the dramatic growth of the church but also during those times when it seems to be stagnating or even shrinking. It is God who turns the world upside down through the gospel, whenever and wherever He pleases. At the same time, we have to acknowledge that God did something rather remarkable in the growth of the early church as described in the book of Acts. In the space of half a century, Christianity grew from being a marginal Jewish sect into a religion with devotees around the entirety of the then-known world. How was that possible? The answer lies in the fundamental difference between Christianity and every other religion. Most religions offer a kind of wisdom or spiritual enlightenment that enables a person to live well, however that may be defined. They provide spiritual coaching that promises to help good people achieve a better life, either now or in eternity. Christianity, however, offers a message of hope that is rooted and grounded in what God has already done in Jesus Christ, not on what we must do for ourselves. In his message to the Thessalonians, which stirred up such turmoil, Paul explained that “it was necessary for the Christ to suffer and to rise from the dead,” and said, “This Jesus, whom I proclaim to you, is the Christ” (Acts 17:3). For Paul, the death of Christ was not simply a demonstration of love in its purest form (although it includes that). Rather, it was the necessary atonement offered by God so that sinful human beings could be made right with Him, not through their personal reformation but through the righteousness of another that is imputed to them. This offering was itself vindicated by Christ’s resurrection from the dead, whereby God acknowledged the full payment for the sins of all of God’s people. It is this consistent message of salvation through faith alone, in Christ alone, that Paul and the other Apostles preached wherever they went (see Eph 2:8–10; 1 John 1:9; 2:2; 1 Peter 1:3–5). Even though the Apostles knew that this message of a crucified Messiah would be offensive to both Jewish and Greek audiences, they continued to preach Christ crucified (1 Cor. 1:23–25), confident that the Spirit of God would use that preaching to bring men and women to faith in Him from every tribe, nation, and language group. The good news for us is that the Spirit of the risen Christ is still sovereignly at work through His church, turning the world upside down one sinner at a time. In some places that work may be dramatic, recalling His work of the first century. In others, Christians may find themselves in a “day of small things” (Zech. 4:10). The Spirit is still at work in those times and places too (Zech. 4:6), and we are to be faithful to our callings even when the harvest seems meager. God will bring in His whole harvest in due season, on the day when He will shake the heavens and the earth and truly turn everything upside down (Hag. 2:6), creating a new world for His saints to inhabit with Him forever.

5. How to Read Biblical Parables

   Circuses are great, but not in the church. The pulpit is no place for showmanship and stunts meant to entertain and impress. Yet according to Martin Luther, some of the most prominent preachers in the pre-Reformation church had, at least in certain instances, become “clerical jugglers performing monkey tricks.” Luther was specifically reacting to the allegorical method of interpretation, which found a hidden spiritual meaning behind every detail of biblical narrative. The most notorious allegorizing tended to occur in the interpretation of Christ’s parables. For example, when it came to the parable of the good Samaritan, a third-century preacher named Origen asserted that the man beaten up and robbed symbolized Adam, the good Samaritan symbolized Christ, the inn symbolized the church, the two denarii symbolized the knowledge of the Father and the Son, and the innkeeper symbolized the angels. Talk about a circus! But interestingly, Luther’s interpretation of the same parable conjures up images of an ape juggling apples too. He may have drawn different conclusions than Origen about what each detail symbolized, but he too read spiritual significance into every element. Compare Luther with Origen on the parable of the good Samaritan, and you see why the allegorical method is so problematic—it leaves the interpreter free to read whatever he or she imagines into the text. In the early twentieth century, a profound shift began to take place in the interpretation of parables, as it became increasingly popular to read each parable as having only one main spiritual correlation. If the allegorical method made the parables say too much, the modern method made them say too little. While many parables have one main point, on two occasions Christ Himself interprets His parables, and in both instances, He indicates there are multiple spiritual correlations—all without succumbing to the fancifulness of the allegorical method (see Matt. 13:18–23, 37–43). So how are we to interpret these short narratives that correspond to spiritual reality and call for spiritual response? The following principles are by no means exhaustive, but they can set you on the right trajectory in understanding and applying the parables of our Lord. 1. Analyze the context of the parable. Much of the monkey business that occurs in biblical interpretation results from disregarding context. Let’s think for a moment about the preceding context of the parable of the good Samaritan. Jesus’ disciples have just returned from a mission trip, and Jesus rejoiced in His Father for revealing the kingdom to “little children” while hiding it from “the wise and understanding” (Luke 10:17–24). Right after that, we have a “wise” man putting Jesus to the test and displaying a correct knowledge of God’s Word in the process (Luke 10:25–28). The context gives us a clue that Jesus is giving this parable to show that it is not enough to know the law (like “the wise and understanding”); you must do the law, loving your neighbor as yourself (like the “little children”). Furthermore, this story is in response to the question, “Who is my neighbor?” (Luke 10:29), and the longstanding animosity between the Jews and the Samaritans provides context for the manner in which Jesus answers (2 Kings 17:24–41; John 4:9; 8:48). 2. Identify the correspondences in the parable. Discerning which parts of a parable correspond to a deeper spiritual reality and which parts simply serve the story is perhaps the most important task of the interpreter. Origen and Luther drew spiritual connections to almost every facet of the parable of the good Samaritan. But a careful reading of the parable on its own terms narrows our focus to the actions of the three men who encounter the bloodied man, presumably a Jew, on the side of the road. Jesus concludes the story with a question: “Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” (Luke 10:36). This inquiry, together with the preceding literary context, directs us to draw a correspondence between “the wise” and the priest and the Levite, who know God’s Word and don’t do it, failing to love one from their own tribe. It also directs us to draw a correspondence between the “little children” and the Samaritan, who may be less knowledgeable but puts the Word into practice by faith, loving even a fierce opponent in his time of need. Christ, by this concluding question, makes clear where the spiritual connections lie, while the other details simply make for a good story. 3. Answer the call of the parable. Every parable is a call to spiritual action. Faithful interpretation requires us to ask, “What is Jesus calling me to do through this short narrative?” We can understand the context and grasp the proper spiritual connections, but if we don’t answer this question we have missed Christ’s intention in giving us the story. That is why the parable of the good Samaritan ends with Jesus telling the know-it-all lawyer, “You go, and do likewise” (Luke 10:37). He is saying, “The whole reason I’ve told this story is to call you to become like a little child who hears and heeds the Word of God, bearing the fruit of selfless, sacrificial love toward every person you encounter.” Every parable has lessons to teach us about Christ’s kingdom and beckons us to bow before Him as King—seeking Him, serving Him, reflecting Him, and sacrificing our all for Him. That is serious business indeed, and it calls for serious biblical interpretation.