The Mechanics of Missions: Engaging in the Missionary Task

The chapter introduces us first to the missionaries themselves. Paul, commissioned by the church at Antioch back in Acts 13:1-4, remained the primary figure. After his separation from Barnabas, “Paul chose Silas and departed, having been commended by the brothers to the grace of God” (15:40). Paul never considered himself a lone ranger missionary but consistently worked to develop a team approach.

Acts 16 opens with Timothy joining as the third team member (16:1–5). Later, a fourth member was added, as evidenced by Luke’s subtle pronoun shift: “So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis” (16:11). The change from “they” to “we” indicates Luke’s inclusion in the missionary enterprise. This teamwork principle remains vital for effective missionary endeavour and the furtherance of the Great Commission.

Reaching Philippi, the team discovered a city without a synagogue. Though Paul’s typical strategy involved beginning at the local synagogue (17:2), at Philippi he and his partners “went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together” (16:12–13).

Despite the absence of a synagogue, the missionaries employed essentially the same methods used elsewhere. The text reveals a fivefold methodology for church planting that remains relevant today.

Even without a synagogue, the team began “speaking to the women who had come together” (16:13). Their message was clear: the gospel (16:10), the way of salvation (16:17).

Some argue that preaching represents an outdated relic of a bygone era when people willingly endured lengthy monologues. They insist methods must be updated. However, Scripture remains unequivocal: “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2).

When Martyn Lloyd-Jones left his medical practice to pastor a dying church, he understood this truth. The congregation, having grown cold toward God, insisted that preaching was outdated and demanded replacement with drama. The building boasted a beautiful wooden stage for theatrical productions. Lloyd-Jones determined they would “preach, preach, preach.” When asked about the stage’s fate, he replied, “Heat the church with it. Burn it.”

The setting may vary—synagogue or riverside, church building or street corner, school or living room. Regardless, God’s ordained method always has been, is, and will remain the preaching of the gospel.

Verse 14 introduces “a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshipper of God.” As she listened to the missionary preaching, “the Lord opened her heart to pay attention to what was said by Paul.”

Notice that “the Lord opened her heart.” This represents what theologians term “effectual calling.” Only God’s sovereign grace can open rebellious hearts to receive truth. The Westminster Confession defines effectual calling as “the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.”

Some complain that doctrines of grace constitute “a funeral for missions.” On the contrary, these truths fuel missionary endeavour. They teach that our task is faithful gospel proclamation whilst God sovereignly chooses whose hearts to soften (see John 6:44).

Romans 8:29–30 presents what some call the golden chain of salvation: “For those whom he foreknew he also predestined to be conformed to the image of his Son…. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Two links begin in eternity past (foreknowledge and predestination), two occur in the present (calling and justification), and one extends into the future (glorification). That middle link—calling—appears in Acts 16:14.

The Christian life is not perpetual sunshine and rainbows, despite prosperity gospel falsehoods promising material blessings for faith. The true gospel proclaims that Jesus Christ came to remove the Father’s wrath, bringing joy but also inevitable trials and tribulation.

After Paul cast a demon from a young woman (16:16–18), persecution followed swiftly. Verse 19 describes them being dragged into the marketplace. Verse 22 records their beating with rods. Verse 23 states “they had inflicted many blows upon them.” They were imprisoned with feet fastened in stocks, unable to bend their legs, sometimes splayed in excruciating pain.

We need not seek persecution; rather, Scripture commands enduring suffering (2 Timothy 4:5). Some wonder how they can suffer while being Christian. The answer: You may suffer because you are Christian.

A useful proverb states: “If you’re the hammer, strike; if you’re the anvil, bear.” Sometimes we’re the anvil, being crushed and beaten, and the response is enduring as good soldiers of Jesus Christ. “Through many tribulations we must enter the kingdom of God” (Acts 14:22).

Verse 25 records: “About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.” These prayers received divine response, leading to the final method.

How often does gospel interest arise only after we demonstrate love? Paul remained imprisoned when gates flew open, offering freedom. The Philippian jailer prepared to kill himself, knowing execution awaited for escaped prisoners.

What did Paul do? This could have been revenge against his greatest enemy. The jailer wasn’t blameless in the assault—he had personally inflicted pain upon Paul and Silas (vv. 23–24). Yet Paul showed love, saying in 16:28, “Do not harm yourself, for we are all here.” He demonstrated love by sharing the gospel.

“Sirs, what must I do to be saved?” asked the jailer (16:30). Verse 31 provides the concise answer: “Believe in the Lord Jesus, and you will be saved, you and your household.” John Newton, once a slave trader and later author of “Amazing Grace,” once acknowledged, “Two things I know: I am a great sinner, and Christ is a great Saviour.” All must acknowledge these truths for conversion.

Paul’s Philippian goal was planting a local church that would mature independently. As a missionary rather than pastor, he moved elsewhere once the church was established.

When he departed, the church was self-governing, with its own elders and deacons (Philippians 1:1); self-propagating, producing mature members who could minister to Paul in his need (Philippians 2:25); and self-sustaining, accepting responsibility to support its workers (Philippians 4:15).

Acts 16 thus provides a complete picture of missionary methodology, which remains as relevant today as it was in Paul’s era.