In a foreign land

Here is Paul arriving in Philippi, Macedonia. As was a province of Greece now an independent country. Then it was controlled by the Romans, led by Caesar Augustus. He’s the one that conquers Cleopatra, Mark Anthony and Brutus. (for more see here) The Prince of Peace, the Son of God would be known as Augustus. Augustus ensures that Philippi is a mini-Rome in all that happens there. Pax Romana (also known as Pax Augustus) prevails – not a peace that is fair to all but one that ensures peace benefits the Romans. The lingua franca is Latin, not Greek. Everything points to Rome and Augustus. They are in a foreign land.

So what’s to do?

So Paul, a Roman, is identified as one of those Christians, someone whose followers do not follow the Pax Romana ideals, goes against the grain.  Paul is annoyed and fears that his anti-imperialist trait would be evident; so he drives out the spirit – that driving force, the passion from within the slave girl to tell the truth. She is now silent and unable to raise any revenue for her owners. More people turn against Paul.

This spirit that Paul casts out is known as the Spirit of Divination, the spirit of Python attributed to the god Apollos, beloved of Augustus. Her declaration denounces Apollos – oops. Paul has cast out the spirit of nationalism, militarism and economic exploitation.

Paul and colleagues are seized, labelled as Jews, and made a scapegoat for the frustrations the people feel. We might see that feeling directed at LGBTQ folk or Muslims or those who support opposing football teams. 

They make arguments against Paul, they are breaking the customs of Rome they say – rich, given the locals aren’t Roman, for they, too, are in a foreign land.

In the Clink in a foreign land

Paul finds himself in Prison. When all hope appears lost they remain with God. They don’t portray the expected response of those that fear Rome’s rule – even the jailer is surprised, more so even, and loses hope himself. He has always succeeded in the past to drive out hope of all the prisoners, why not these folk? He now fear’s Rome’s response to him.

That conversation between Paul and the jailer was so transformative – his job security meant everything, now his trust is with God, he has life.

The subsequent verses tell of the magistrate, hearing that Paul was a Roman citizen, needs to cancel the trial. He is now in trouble for charging a Roman! The magistrates passion for dominance has led to humiliation.

What has Paul done?

So we have a slave girl, unwanted except for revenue to the owner. What will happen to her now? Yes, her loss of speech fulfils the narrative but what of her?  Was she trafficked?

We have Paul, annoyed, who silences her: but does he care for her now? He seemingly only silenced her so he could speak. Is something missing in this translation perhaps, something which wasn’t recorded for posterity. 

The jailer asks, pleads, “What can I do to be saved?” Put that into the words of today… Would we use the word ‘saved’? Where can my life be truly affirmed? What might be your response?

Paul responds “We are here for you” That’s what people want to hear, not just words but related action. It isn’t just an invitation but a declaration that we are with you on the journey. That’s the hard part.