The first of the two confrontations occurs in Philippi, where Paul and Silas encounter a girl with a spirit of divination.[19] In the Greco-Roman context, this type of spirit was associated with fortune-telling—a connection that “brought her owners a great deal of money” (Acts 16:16). This seems to be an example of the grossest form of economic exploitation. It is puzzling that Paul and Silas do not act more quickly (Acts 16:18). Perhaps the reason is that Paul wants to make a connection with her or her owners before correcting them. When Paul does act, however, the result is spiritual liberation for the girl and financial loss for her owners. The owners respond by dragging Paul and Silas before the authorities, on charges of disturbing the peace.

This incident demonstrates powerfully that the ministry of liberation Jesus proclaimed in Luke 4 can run counter to at least one common business practice, the exploitation of slaves. Businesses that produce economic profit at the expense of human exploitation are in conflict with the Christian gospel. (Governments that exploit humans are just as bad. We discussed earlier how Herod’s violence against his people and even his own soldiers led to his death at the hands of an Angel of the Lord). Paul and Silas were not on a mission to reform the corrupt economic and political practices of the Roman world, but the power of Jesus to liberate people from sin and death cannot help but break the bonds of exploitation. There can be no spiritual liberation without economic consequences. Paul and Silas were willing to expose themselves to ridicule, beating and prison in order to bring economic liberation to someone whose sex, economic status, and age made her vulnerable to abuse.

If we look ahead two thousand years, is it possible that Christians have accommodated to, or even profited from, products, companies, industries, and governments that violate Christian ethical and social principles? It is easy to rail against illegal industries such as narcotics and prostitution, but what about the many legal industries that harm workers, consumers, or the public at large? What about the legal loopholes, subsidies, and unfair government regulations that benefit some citizens at the expenses of others? Do we even recognize how we may benefit from the exploitation of others? In a global economy, it can be difficult to trace the conditions and consequences of economic activity. Well-informed discernment is needed, and the Christian community has not always been rigorous in its critiques. In fact, the book of Acts does not give principles for gauging economic activity. But it does demonstrate that economic matters are gospel matters. In the persons of Paul and Silas, two of the greatest missionaries and heroes of the faith, we see all the example we need that Christians are called to confront the economic abuses of the world.

Chapters 17 and 18 contains much of interest with regard to work, but for the sake of continuing the discussion of confrontations arising from the gospel’s challenge to the systems of the world, this article is followed by the account of the confrontation in chapter 19:21-41, returning then to chapters 17, 18, and the other parts of chapter 19.