God’s purpose for calling out a people for himself and unifying them together into one body under Christ is that his great wisdom might be marveled at by supernatural beings, ultimately bringing him supreme glory. Now what does it take for supernatural beings to marvel? It takes something supernatural, and God’s eternal plan of regenerating sinful people and uniting them together in one body is clearly that kind of supernatural act that would cause supernatural beings to marvel at the manifold wisdom of God.

What makes the events of Paul’s mission work in Philippi (Acts 16) so interesting for us is that this one of the first times that we are introduced to specific individuals who are converted and joined to the body of Christ. Luke takes note of a few individuals earlier in the book such as Paul himself or Sergius Paulus on Crete, but most of the time he just tells about groups of people who accepted the gospel. In Acts 16, Luke records the conversion of three specific individuals—Lydia, a slave girl, and a jailer.
The record of the salvation of these individuals serves a greater purpose than simply to provide interesting conversion stories. The fact that Luke, through the inspiration of the Holy Spirit, chose to record the conversions of these three specific individuals was to teach us some important truths regarding the power of the gospel and Christ’s plan in building his church. Comparing and contrasting these three individuals help us to draw some conclusions regarding the nature of the gospel and the purpose of the church.
The Universal Appeal of the Gospel
Christ could hardly have chosen three more different people to save than Lydia, the slave girl, and the jailer. Notice how different they were.
Nationality
First, their nationalities were different. Philippi was quite a cosmopolitan city. It was fairly large and influential, it was a common retirement spot for Roman military men, and it attracted much commerce. Lydia had evidently come to Philippi for the reason of commerce. Verse 13 says that she was from Thyatira, which was a city in modern Turkey. Thyatira was known for its fabric dyes, and evidently Lydia had come to Philippi to deal in dyed cloth.
The slave girl was likely a native of Philippi, and so she was probably Greek. As we’ll see in a moment as well, she was a worshiper of the Greek god Apollo, so that further indicates that she was probably Greek.
The jailer was a Roman soldier, maybe even a retired Roman official who had retired in Philippi.
So here we have three individuals who come to Christ, each of different nationality—West Asian, Greek, and Roman.
Gender
It probably goes without saying, but these individuals differed in gender as well. This may seem like a mundane point to us, but in that day women were looked down upon, and here Lydia becomes an influential member of the church, one of the few believers to be named in Paul’s letter to the church here. In fact, many scholars believe that Lydia was wealthy, and that her home was the meeting place for the church here.
Social
Which leads to the next difference. These three individuals were of completely different social status. Lydia was a business woman. She was likely wealthy. Not just anyone would have had space in their home to entertain guests like she did in verse 15.
The girl, as verse 16 tells us, was a slave. You couldn’t get much more opposite to a wealthy business woman than a slave. The girl was a member of the lowest class of their society.
The jailer fell somewhere in the middle. Being a soldier in the Roman army, he would have been your average middle-class worker.
Religion
The religious beliefs of these individuals differed as well. Lydia, according to verse 14, was a worshiper of God. She was a Gentile proselyte to Judaism. You might remember that on Paul’s first missionary journey it was his practice when he first entered a new city to visit the Jewish synagogue there. Now that his second journey had found him further away from Israel, the city of Philippi evidently had no synagogue. In order to have a synagogue, a city had to have at least 10 Jewish male heads of households in the city. So even in a fairly large city like Philippi, there were not even 10 male Jews. So Paul found the next best thing. As verse 13 tells us, on the Sabbath they went down to the river, and found several women who had gathered there to worship, and Lydia was among them. She had probably converted to Judaism in Thyatira where there was more Jewish witness, and when she came to Philippi had joined with other God-fearing woman in their Sabbath worship.
Once again, you could not get more opposite to Lydia in terms of religion than the slave girl. Verse 16 says that she had a spirit of divination. It literally says that “she had a spirit of Python.” According to the Greek myths, Zeus, the king of the gods, brought into existence at the town of Delphi an oracle, a place where the gods could be consulted. The oracle was guarded by Python, a female serpent, and answers from the gods were obtained through a priestess. According to mythology, Apollo, the son of Zeus, killed the serpent and took control of the shrine. He made the priestess, known as the Pythia or Pythoness, his servant. As a consequence, Apollo became known as the god of prophecy. Sometimes the name “Python” was associated directly with Apollo.
Based on the myth, at this time, there was an actual shrine and a succession of priestesses at Delphi, which wasn’t too far from Philippi. There are ancient pictures of the Pythoness sitting on a three‑legged stool over a cleft in the earth from which the oracle was supposed to proceed. When about to prophesy, she would go into a kind of ecstatic trance and utter a stream of unconnected phrases and obscure words. People would come from all over Greece to the shrine to enquire of the oracle, especially concerning the future. A priest would put their questions to the Pythoness, and her utterances, which were supposedly inspired by Apollo, would be interpreted by the priest and presented to the questioner, often in an ambiguous form.
The prophetic powers of Apollo, supposedly manifested in the priestess at Delphi, were also thought to be present in other women. Like the priestess, their utterances would be accompanied by convulsions or other abnormal behavior, which were assumed to be evidence of the presence of a spirit from Apollo, or a “spirit of Python.” In some cases, such behaviors may have been self‑induced; in other cases, they may have arisen from mental disturbance, or physical defects in the brain. Usually such a woman would be a slave, often owned by a group of men, who charged clients for her services.
So in Acts 16:16, the “slave girl who had a spirit of Python” was one of these women supposed to have similar powers to those of the Pythoness at Delphi, and to whom people came seeking the future. And evidently in this case she actually was demon possessed, which made her do things that people thought proved she was a Pythoness.
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Written by Derek J. Brown |
Thursday, April 28, 2022
There are no restrictions based on a person’s economic status, religious background, relative morality, geographical location, or family circumstances, for all are called to come to Christ (Matt. 11:27-30; John 3:16; Rom. 3:22). There is only one place to find salvation (narrow in location) but all people are invited to come to Christ for salvation (broad in invitation).

As you share the gospel with your friends, family members, classmates, and business colleagues, you may find that they tolerate much of your worldview until you press the point that Jesus is the one true Savior and the only one who can deliver them from eternal judgment and bring them into right relationship with God. In other words, your spiritual conversations may coast rather smoothly until you land on the exclusivity of Christ.
To speak of the exclusivity of Christ is just a way of saying, along with the apostles, that “There is no other name given among men by which we must be saved” (Acts 4:12). It is simply an affirmation of Jesus’ own words when he spoke to his disciples in the upper room just before his execution: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Here are two things you need to know about the exclusivity of Christ.
1. The exclusivity of Christ is narrow, but not in the way you may think it is.
People usually don’t take well to these claims because they believe they are far too narrow. And we would be dishonest if we didn’t agree that these claims are, in fact, narrow. Yet, the exclusivity of Christ is not narrow in the sense that it is offered only to those who meet certain conditions, like an elite members club.
In her article for CNN travel, “10 of the world’s most exclusive members clubs” Michelle Koh Morollo quotes Vincent Lai, a managing director of an elite concierge service: “Those who are invited fulfill certain requirements, they usually have economic capital but most importantly they carry a lot of social clout.” These certainly are exclusive clubs, and they are narrow in the sense that only a few select people in the world qualify for entrance.
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Written by Archibald A. Allison |
Thursday, April 13, 2023
He was converted after the war while a professional saxophone player, attended Hope College, graduated from Drake University and Pittsburgh-Xenia Theological Seminary, where he was blessed by the teaching of Dr. John Gerstner, was ordained in the United Presbytery Church of North America on June 1, 1952, and served almost 71 years as a minister of the gospel in Reformed churches in the United States and New Zealand.

On April 12, 2023, the Lord called his servant the Rev. G. I. Williamson into his presence, where, with all the saints who have gone before, he now beholds the face of God in light and glory and rests from his labors.
He was born on May 19, 1925, in Des Moines, Iowa, grew up in the United Presbyterian Church of North America (UPCNA), and served in World War II.
G. I. married Doris Short on May 3, 1944, and they were blessed with three daughters and many grandchildren, great-grandchildren, and great-great-grandchildren in more than 73 years of marriage until her death in November 2017.
He was converted after the war while a professional saxophone player, attended Hope College, graduated from Drake University and Pittsburgh-Xenia Theological Seminary, where he was blessed by the teaching of Dr. John Gerstner, was ordained in the United Presbytery Church of North America on June 1, 1952, and served almost 71 years as a minister of the gospel in Reformed churches in the United States and New Zealand.
Rev. Williamson served for 47 years as a minister in the Orthodox Presbyterian Church (OPC), including the last 39 years in the Presbytery of the Dakotas. Throughout the years of his ministerial service, he nurtured a generation of Orthodox Presbyterians in their comprehension of and devotion to the doctrinal standards of our church.
He mentored the officers of our church toward a deeper appreciation of our Presbyterian way of life through his 14 years as editor of Ordained Servant. He ministered to our covenant youth in his labors as theological editor for Great Commission Publications and service on the Board of Trustees for 16 years. He served for 23 years on the Committee on Christian Education and the Subcommittee on Ministerial Training.
G. I. served for 17 years on the Committee on Ecumenicity and Interchurch Relations. He represented the Orthodox Presbyterian Church at meetings of the Reformed Ecumenical Synod and the International Conference of Reformed Churches, and he delivered ecclesiastical greetings to many of our sister churches throughout the United States and in many other countries.
Williamson carried on extensive correspondence over many years with servants of Christ all over the world. He is the author of numerous books, including study guides to the Westminster Confession of Faith, the Westminster Shorter Catechism, and the Heidelberg Catechism, several of which have been translated and published in other languages.
Give thanks to the Lord for his great grace, mercy, and love to his church in giving such a faithful servant of Christ and gifted minister of the gospel, who contended earnestly for the faith which was once for all delivered to the saints. Pray that the Lord will comfort his family, and all who love him by his Spirit in our loss, with the words of Jesus: “I am the resurrection and the life. He who believes in me, though he may die, he shall live. And whoever lives and believes in me shall never die” (John 11:25–26); and “To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God” (Revelation 2:7).
“As it is written: For your sake we are killed all day long; we are accounted as sheep for the slaughter. Yet in all these things we are more than conquerors through him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:36–39).
Funeral arrangements will be sent out as soon as they are finalized.
Rev. Archibald A. Allison is the Stated Clerk of the OPC Presbytery of the Dakotas.
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