Esther’s heart posture is reflective of one who loves the Lord and would risk everything, including her life, for obedience to Him. Paul expressed a similar sentiment in his letter to the Philippians when he said, “For to me, to live is Christ and to die is gain.” Love for God and His people more than oneself is indicative of a genuine believer. Esther was never motivated by selfish gain. She never saw herself as empowered because of her position as Queen. She simply was a humble servant of Christ.

Often, when pondering the story of Queen Esther, it is common for immature Christians to idolize her as a symbol of feminism. Some in the egalitarian sect point to her as proof that women should preach. After all, God saw so much value in Esther that surely He would bless a woman behind a pulpit. This is a frequent twisting of Scripture to justify women who rebel against God’s Word, and so much is missed from the story of Esther when viewed through the lens of women’s empowerment.
Consider this quote from a well-known female Bible teacher who often preaches from the pulpit:
“There is a destiny hidden in you, and it is not your external value. It is the hidden person of your heart. That is where the Esther is in you, and that is where the Esther is in me.”
Only a person who believes that the story of Esther was about Esther herself would believe that the reader should find the “Esther” within themselves. To the contrary, the story of Esther isn’t about us — and it wasn’t about Esther either. Even Esther, in all of her influence, knew that her reign was not about her. Rather, it was about God and His sovereign plan to protect and preserve His people.
Esther’s story is an illustration of God’s providence.
All of the events in the book of Esther lead to the end goal of rescuing the Jewish people from evil rulers, and the orchestration of these events by the hand of God is evident.
Of all the women in the kingdom the king could have chosen to replace Queen Vashti, God led him to find favor with Esther, an orphaned Jew who was living in the capital of Persia under the care of her uncle, Mordecai. Of all the high officials in the court of the king, God gave Queen Esther the courage to intervene on behalf of the Jews.
Instead of a peaceful rest, God caused the king to suffer from insomnia. Instead of attempting to sleep, the king was led by God to review royal records which exposed Mordecai’s role in thwarting an assassination plot against the king and resulted in the king finding favor with Mordecai. Instead of allowing Haman to continue with his plot to kill and plunder Mordecai and the Jewish people, God extended His wrath on him by the king’s hand.
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Written by Scott D. MacDonald |
Friday, August 19, 2022
People in the church who dabble with witchdoctors and occultism are ultimately deceived; they find no true, lasting solution. “To believe ‘Ukwimba kati kusansha na Lesa’ is to believe a lie. We must choose to trust and wait on God in every circumstance, and His Word must be our final authority as we encounter conflict with our African traditional proverbs and beliefs.”40 Jesus alone is our savior, and as Paul demonstrates in Philippi, the Christ did not come to work with the ng’anga. He came to set us free.

Syncretism—the blending of two or more religious paradigms—threatens Christian witness around the world. And the church in Africa continues to struggle with the popularity of local religious practices. In many locales, the ng’anga (an African religious diviner) prominently features in the lives of many church-going people. In response, Paul’s mission to Philippi, recounted in Acts 16:16–18, provides needed clarity concerning Christianity’s relationship to other religious powers and to syncretism. This article outlines the religious backdrop of Philippi, Paul’s missionary method in the Greek religious context, and the consequences that arise from Paul’s exorcism of the πύθων. In sum, Paul’s reaction to the divining spirit of Philippi leaves no room for syncretistic behavior among Christians today. Accommodation and any reliance upon other religious powers compromises the quality of the gospel and the reputation of the savior.

As servants of Christ deliver the good news of Jesus’s life, death, and resurrection both near and far, ancient spiritual actors and religious competitors abound. In sub-Saharan Africa, every other urban street corner bears a sign promoting the abilities of some traditional power man from a rural or distant location, a place with charms difficult to undo by an average local witchdoctor.1 Even in supposedly secular cities in other parts of the world, vestiges of ancient paganism remain as astrologers and diviners offer their services in the public sphere without shame. Spiritual power is seemingly never beyond a human’s reach.
Depending on our cultural upbringing, such spiritual resources are our first or last resource in a time of need—an accepted and trusted form of support or a desperation-induced “last ditch” option. Occult practitioners claim to provide the knowledge we need, repair the relationships we crave, hinder the people we hate, and empower the economic endeavors on which we rely. They are the so-called “way-makers” and “problem-solvers” of the spiritually attuned.
How should the Christian relate to the ng’anga (i.e., the sangoma, the witchdoctor)?2 Sadly, the testimony from too many Christians in many places is mixed. In a moment of need, one might recite the Bemba proverb “Ukwimba kati kusansha na Lesa,” meaning “Charms are mixed with God for them to work.”3 Believers may easily justify a quick visit to the witchdoctor or use charms if they believe that God works in and through them!
Martin Mwamba, a pastor and talk show host with Faith Radio in Kitwe, Zambia, recounts an experience:
One day a woman texted me during the program. She said she had been working, and after retiring she had gotten her pension money, and now when going back home she was robbed. She continued, “I will take off my church uniform as a Christian and go kuli shi in’anga (‘to the witchdoctor’) and bewitch them.” Then her question was, “Is it right for a Christian to visit the witchdoctor?” The phone response from other listeners was interesting and shocking. Some suggested that she should go because God takes too much time to respond, and others said it was fine because witchdoctors give fast solutions, adding that they (witchdoctors) are also used by the same God.4
Hearing this kind of urgency-based decision making, Mwamba’s assertion is reasonable: “Even people in churches today in Africa would prefer to consult diviners and witchdoctors … to receive a quick solution to their daily problems.”5 After all, no one wants to wait for God!6
Occultists easily capture Christian customers. Surprisingly enough, many “witchdoctor shrines” are veritable havens of Christian objects like Bibles and practices like singing praise songs.7 And witchdoctors readily play along with the cultural idea that God empowers their work, offering to pray to God for effectiveness with charms and reciting a Scripture verse or two.8 Confusion abounds, and Christians readily step into the confusion by seeking their desired results despite the syncretism.
Syncretism is the “blending of one idea, practice, or attitude with another. Traditionally among Christians it has been used of the replacement or dilution of the essential truths of the gospel through the incorporation of non-Christian elements.”9 The ng’anga has played a central role in the African’s religious life throughout Africans’ collective memories. Despite Christianity’s inroads throughout Africa over the past century, the role and importance of the ng’anga has not evaporated. Many Christians sadly still find a need for them, and witchdoctors adjust and modify their practices to suit the Christian environment. Syncretism, the blending of African and Christian religious concepts, persists.
The irony is that many pulpits resound with sermons against syncretism. Preachers unflinchingly expound Jesus’s statement from John 14:6: “I am the way, and the truth, and the life. No one comes to the Father except through me.” “Jesus alone” is declared, yet the cultural norm remains firm: witchdoctors have a place in the life of Christians.
Many an African Christian still feels the draw of the ng’anga. The appeal of animism is not unique to Africa. While the African Christian visits the ng’anga, a European Christian convert dabbles in astrology, and an American teenager consults a Ouija board. The pull of spiritual knowledge and power is strong in Africa, but do not think that the rest of the world is immune! Thus, syncretism arises in every culture where Christianity enters, and “church history is filled with the struggle against syncretism from political, social, religious, and economic sources.”10 And the best response to our syncretistic attachments is a fidelity to Scripture, which both rebukes and affirms aspects of our church traditions and cultural norms.
One underutilized text in countering syncretism is Acts 16:16–18. Luke records the following account from the second missionary journey:
As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. She followed Paul and us, crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation.” And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour.11
While we could look to other missional encounters with spiritual power persons throughout Acts (e.g., Simon the Sorcerer, Elymus, the Sons of Sceva), the Philippian confrontation serves as an example to Christians throughout the world today. We must reject all forms of syncretism. Our missional testimony to non-Christians only heightens this necessity.
1. The Background of Acts 16:16–18
As we consider Acts 16:16–18, let us first locate where this episode occurs in Paul’s missional endeavors. Between leaving Antioch in Acts 15:36 and returning in 18:22, Paul’s work broke considerable new ground as the Lord turned the missionary team toward Greece.12 “Following his vision at Troas (Acts 16:8–10), the apostle Paul started the first church in ancient Greece at Philippi (c. AD 49–50, Acts 16:11–40).”13 Like Paul’s earlier ministry, which led to a confrontation with the sorcerer Elymus on the island of Cyprus (Acts 13:6–12), this journey involves another spiritual challenge in the city of Philippi.
Lest we mistakenly brand Paul as a troublemaker, Paul’s missionary method does not call for the immediate confrontation of any religious figures in a particular region. On Cyprus, Barnabas and Paul are not looking for Elymus. Instead, they proclaim the word of God to those who wish to hear it, such as Sergius Paulus (Acts 13:7). In Philippi, again, Paul’s priority is preaching, even after his initial meeting with the slave girl (Acts 16:16–18)! Creating religious conflict (which would ultimately result in his imprisonment) and exorcising a πύθων are not Paul’s primary objectives. Only when the situation proves intolerable, hindering his proclamation ministry in a new mission field, does Paul confront the slave girl and the spirit within her.
The Greek religious context is evident upon Paul and Silas’s entry into Philippi. As the slave girl attaches herself to their ministry, it is as if the current religious powers greet Paul at the gate and refuse to let go. While a casual reader of an English translation (e.g., “a spirit of divination” in the ESV, “a spirit by which she predicted the future” in the CSB) might mentally divorce this spirit-inhabited girl from the broader religious climate, the Greek text πνεῦμα πύθωνα at least indirectly ties the girl and her owners to the Greek oracular system.14 Keener explains that this spirit is “the same sort of spirit that stood behind the most famous of all Greek oracles, the Delphic oracle of Apollo whose priestess was called a pythoness.”15 And Herodotus confirms that oracles, inspired by a πύθων, were not limited to Delphi.16
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It is possible, in certain circumstances, to depart from a congregation in a loving way. Then there are ways one can depart from a congregation which leaves a wake of pain and suffering behind. One way honors the Lord and the other harms His people.

Today’s article is going to be difficult and could be painful for some. It may be controversial. How does one leave their local congregation? How does a Christian leave a congregation of people they love?
There are a myriad of reasons for a person to leave a congregation. Sometimes these reasons are good and sometimes these reasons are poor. The reality of the American church is that religion has been democratized. Members of a congregation may vote with their feet. Members may walk out and go to another church down the road or on the other side of town. Elders may attempt to shepherd well and encourage members to stay. However, there seems to be times in which the Lord’s people will do as they please.
What this article will not do is evaluate the plethora of reasons why one would leave their home church. This article is not about leaving a church in which there are moral failings or doctrinal errors. There are times in which, for the glory of God and care for one’s family, immediate departure should occur. That is not who this article is written for. Rather, this article is written for those who are considering a transfer to another congregation for non moral reasons.
The reader will find six principles to implement if you feel you must leave your present congregation.
There are ways in which one can leave the congregation well. It is possible, in certain circumstances, to depart from a congregation in a loving way. Then there are ways one can depart from a congregation which leaves a wake of pain and suffering behind. One way honors the Lord and the other harms His people.
Principle No. 1—Be clear why you are considering to leave.
For many who leave their home congregations the process starts as a subjective feeling that something is not right or is not working. It is important not to trust one’s feelings. The heart is deceitfully wicked and should not be trusted. Christians ought to question our feelings. We ought to stop and ask ourselves, “Why am I feeling this way.”
Too frequently Christians have vague ideas about why they feel as if they no longer belong in a congregation. Has there been a shift in the philosophy of ministry within the congregation? Have circumstances in your life changed in such a way that make travel an undue burden? Has there been a demographic change in the congregation that has left your family isolated? Have there been doctrinal shifts either in yourself or in the congregation? Has there been a lack of discipleship or a stagnation of spiritual growth?
Far too often many members have vague notions of why they feel they ought to leave. In the Reformed Presbyterian Church membership is formal and covenantal. Members make promises to God, the elders, and the congregation. The affirmations and promises which a member answers forms a binding relationship that ought to be taken with solemnity and sobriety. To break this relationship on opaque feelings is disingenuous and unloving.
You feeling that something is off may not be entirely incorrect. There may be things that need to change. There may be improvements that could occur in the local congregation. There may be ministries that need to be created to shepherd and disciple. There may be a reality to time, finances, family growth, job changes, and etc. that have caused a shift in one’s ability to continue to be a growing and active participant in their local congregation. Again, there are a myriad of practical and even biblical reasons why one may need to transfer their membership. Knowing exactly why you are considering a change is of the upmost importance. Have a concrete why.
Once you have your concrete why go and search the scriptures. Search out the Lord’s Word to see if there is Biblical warrant for your reasons. There may not be one proof text for your concern. However, you may search the Scriptures and find passages or themes that speak toward your concern. Maybe your why is that there has not been enough emphasis on evangelism. Maybe your why is that the congregation is growing but certain groups of people are being overlooked in discipleship and fellowship. Your why may be that there is plenty of doctrinal fidelity but there is a real lack of opportunity to fellowship and be in communion with other members. It could be that you have noticed the Scriptures time and again speaking of a care for the poor and orphans but you have not noticed that same emphasis in your present congregation.
Being crystal clear about why you are considering a change will help you in principle number two.
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