Thursday, April 20, 2017


In his letter to the church at Rome, Paul sends personal greetings to twenty-four people in the final chapter of the letter. These individuals are friends and coworkers who are dear to his heart. Of the twenty-four mentioned by name, ten are women. Many of these women obviously functioned in roles of leadership in the churches.
One woman named “Junia” is specifically referred to as an apostle. In Rom. 16:7 Paul says, Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles who also were in Christ before me.
“Junia” is a feminine name and was universally recognized as a female apostle for the first several centuries of the Church’s existence. The famous church father of the fifth century, John Chrysostom, exclaimed, "Oh how great is the devotion of this woman, that she should be even counted worthy of the appellation of apostle" (Hyatt, Paul, Women andChurch, 25).
Concerned by the presence of a female apostle, some have attempted to argue that the name should be translated “Junias,” which is male. There are insurmountable facts, however, that militate against this argument.
First of all, without exception, all ancient Greek manuscripts have the feminine form of “Junia,” not “Junias.” Secondly, the female name “Junia” was quite common in the first century whereas the male name, “Junias,” is unknown. “Junias,” therefore, is a hypothetical name. Thirdly, as mentioned above, “Junia” was universally recognized as a female apostle for the first several centuries of the Church’s existence.
The manuscript and historical evidence are so overwhelming that all of the early English Bibles have the feminine form of “Junia.” These include the Tyndale New Testament, the Coverdale Bible, the Geneva Bible and the King James Version.
Why then have some modern translations, such as the 1984 NIV, the NAS, the ESV and the Message Bible, rendered the name “Junias” instead of “Junia?” Dr. N. Clayton Croy, Professor of New Testament at Trinity Lutheran Seminary in Columbus, Ohio, says, “It is hard to see any reason other than the translators’ bias against the possibility that a woman could be an apostle” (Hyatt, Paul, Women and Church, 25).
Well-known New Testament scholar, James G. D. Dunn, agrees that "Junias" is a product of translator bias. He says, “The assumption that the name must be male is a striking indictment of male presumption regarding the character and structure of earliest Christianity” (Hyatt, Paul, Women and Church, 25-26).
The evidence is conclusive that Junia was a female apostle and recognized as such by Paul himself. The evidence is so conclusive, in fact, that the 2011 edition of the NIV has replaced the word “Junias” with “Junia.”
Paul’s recognition of Junia as an apostle clearly demonstrates that he was no misogynist and that women exercised leadership roles in the New Testament churches. But she is not alone, for a careful perusal of Scripture reveals other women who functioned in leadership roles in the New Testament.

This article is derived from Dr. Eddie Hyatt's latest book, Paul, Women and Church, available from Amazon and his website at To read about the Int'l Christian Women's Hall of Fame that Eddie Hyatt and his wife, Dr. Susan Hyatt, are establishing in Grapevine, TX, go to

Saturday, April 15, 2017


During the forty days between His resurrection and ascension, Jesus appeared to His disciples at various times and on one occasion appeared to over five hundred of His followers.
The gospel writers, however, are very explicit in noting that it was Mary Magdalene to whom He appeared FIRST after His resurrection. The importance which the evangelists attach to this fact indicate that it was no accidental occurrence, but that Jesus purposely appeared first to Mary Magdalene.
A Purposeful, Intentional Act
Jesus knew that actions speak louder than words and He taught His disciples, not just by precept, but first of all by example. When He wanted to teach them about humility He did not, first of all, give them a lecture. He demonstrated the virtue of humility by taking the role of a slave, girding Himself with a towel and washing His disciples' feet.
When He desired to teach them about faith, He first demonstrated the power of faith by cursing a fig tree and allowing the disciples to see it wither and die. Only then did He give them a lecture about the power of faith.
Therefore, in appearing first to Mary Magdalene, Jesus was making a very important statement to His followers. It was a statement, perhaps, that they could not have grasped and retained by a mere lecture. This statement was further clarified and enhanced by the words which Jesus spoke to her on this occasion.
Mary Receives the First Apostolic Commission from the Risen Lord
When Jesus appeared to Mary Magdalene He gave her certain, specific instructions. Matthew 28:10 records His words to Mary: "Go and tell my brethren...."
In other words, He sent her on a specific mission defined by the words, "Go and tell." Interestingly, the New Testament word apostle literally means "one who is sent" or "a sent one." Mary, therefore, was a "sent one" and as such received the first apostolic commission from the Risen Lord.
Her commission was to go and tell the other disciples that Jesus was risen. What is preaching but telling about Jesus and His resurrection? A perusal of the book of Acts will, in fact, reveal that the essence of the preaching message of the early church was Jesus and the resurrection.
Mary, therefore, received the first apostolic commission to preach the good news of the resurrection. And notice that her commission was not limited to a "women's ministry," for Jesus instructed her to "Go and tell My brethren." She, in effect, became the apostle to the apostles.
The Resurrection of Jesus Ushered in a New Day
By appearing first to Mary Magdalene and giving her an apostolic commission, Jesus was saying that His death and resurrection had ushered in a new era of freedom for all of humanity. He was saying that sexism and racism would not be tolerated in His kingdom. Paul echoes this in his letter to the Galatians saying that in Christ there is neither Jew nor Greek ... there is neither male nor female (3:28).
This was revolutionary thinking since the orthodox Jewish man of this time normally began his day with a prayer that included thanks to God that he was not born a Gentile, a slave, or a woman. It was revolutionary thinking because in both Roman and Jewish courts of law, the testimony of women was not allowed as evidence.
By appearing first to Mary Magdalene Jesus was, therefore, cutting through all the disdain and prejudice of his male disciples toward his female disciples. He thereby declared His equal acceptance of women and confirmed their ministry by bestowing on Mary the first apostolic commission after His resurrection.
True Revival Elevates Women
In her groundbreaking book, In the Spirit We’re Equal, Dr. Susan Hyatt documents how during times of Spiritual awakening women emerge to the forefront with men in ministry and leadership.
This was true in the Methodist revival where John Wesley had to deal with the fact that women were being anointed to preach as well as men. He finally yielded to the reality of what the Spirit was doing and began giving his approval to women preachers.
He realized that the authority to minister is rooted in one's possession of a divine call or gift and ordination is simply the Church's recognition of that gift. When asked why he gave recognition to women preachers, Wesley replied, "Because God owns them in the conversion of sinners, and who am I that I should withstand God."
We Must Not Quench the Spirit
Based on a faulty interpretation of two passages by Paul about women, much of the church has ignored Jesus’ powerful resurrection statement and refused to recognize the gifts of its female members. In doing so they have also violated Paul's command in I Thessalonians 5:19 not to quench the Spirit.
As a result of this disobedience, many gifts have lain dormant while millions have perished without Christ and the Church has languished in defeat. The Great Commission has not been fulfilled and the Lord's coming has been delayed. It is thus time for the Church to allow the gifting of the Spirit rather than religious tradition to determine who should “go and tell.”
If the Church will be open to God's gifts in both women and men this decade might yet see the greatest Spiritual awakening yet known. Psalm 68:11 might yet be fulfilled which, in the Hebrew, literally says, The Lord gave the word and a great company of women proclaimed it.
Jesus appeared FIRST to Mary Magdalene to affirm every woman who has ever heard His call to "Go and Tell."

Dr. Eddie Hyatt is the author of Paul, Women andChurch, available from Amazon and from his website at He and his wife, Dr. Susan Hyatt, are establishing the Int'l Christian Women's Hall of Fame in Grapevine, Texas. To read about this project go to

Thursday, April 13, 2017


1 Timothy 2:11-12 is considered by many to be the Bible’s clearest statement against women functioning in authoritative roles of leadership in the Church. It reads, Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence.
For many, this passage has become a canon within the canon and is used as the standard by which every other Biblical passage about women is measured. Passages that show women functioning in positive roles of leadership are not given equal status by those who wish to confine women to supportive, subordinate roles in the church.
This, of course, is poor hermeneutics, for the passages that show women functioning in teaching and leadership roles must be given equal consideration with this passage. The leaders at the Azusa Street Revival (1906-09) understood this and admonished their constituents,
The only safeguard from deceptive spirits is by rightly dividing the Word of God, to keep out of fanaticism. We must rightly divide the Scriptures and compare scripture with scripture so that there is no confusion, and no deceptive spirit or wrong teaching may creep in (The Apostolic Faith, January 1908).
Legitimate Questions are Raised by Paul’s Use of a Strange Word
The real kicker, however, for those who use this passage to restrict the role of women, is the fact that Paul uses a strange Greek word that neither he nor any other New Testament writer ever uses. It is the word authentein, which is translated as “authority” in this passage.
The normal Greek word for authority is exousia and it is used by Paul and other New Testament writers over one hundred times. Why doesn’t Paul use it here? Why in this one place does he use this strange Greek word?
The obvious answer is that Paul uses this strange Greek word because he is not addressing the normal exercise of authority in the church. If he wanted to address the normal exercise of authority, we would expect him to use the normal word for authority--exousia. His use of this strange word indicates that he is addressing a unique and strange situation that exists with Timothy in Ephesus.
The Meaning of this Strange Word
Authentien is a very negative word and was used, no doubt, by Paul to address the negative situation Timothy is confronting in the church in Ephesus. Because it is found only here in the New Testament, it has been necessary to examine ancient Greek literature to determine its meaning.
From around 600 B.C. up to the time of Paul, authentein carried the meaning of “gaining the upper hand” with connotations of control, dominance and even violence. In one case, it was used of a murder. The murderer was said to have committed authentein against the victim (Hyatt, Paul, Women and Church, 96).
From around the time of Paul and onward, authentein begins to take on a new shade of meaning. Although the original meaning persists, it is now also used to refer to someone who claims to be the author or originator of someone or some thing. In fact, our words “author” and “authentic” are derived from authentein (Hyatt, Paul, Womenand Church, 96).
Paul obviously uses this strange word to address a strange and unique situation that was occurring within the church in Ephesus at the time. The problem in Ephesus was, in fact, the reason for him writing the entire letter of I Timothy.
The Reason Paul Wrote I Timothy
The traditional view that Paul wrote 1 Timothy to provide a church manual to guide the church organizationally is simply not true. I Timothy 1:3 clearly show that Paul wrote this letter to address false teaching in the church in Ephesus. He wrote, As I urged you when I went into Macedonia--remain in Ephesus that you may charge some that they teach no other doctrine.
The phrase “no other doctrine” in this verse is a translation of the one Greek word, heterodidaskelein. This word literally means “different doctrine.” It comes from two Greek words; heteros meaning “other” or “different,” and didaskelein meaning “teaching” or “doctrine.” The NIV translates this word as “false doctrine,” the NASB as “strange doctrines,” and the NRSV as “different doctrine.”
This verse clearly shows that Timothy’s purpose for being in Ephesus is to confront false teaching. It is also clear that Paul’s purpose in writing this letter to Timothy is to encourage and instruct him in his unpleasant task. This understanding provides the setting for accurately interpreting what Paul is saying in this letter.
Dr. Gordon Fee, Professor Emeritus of New Testament at Regent College, tells how his understanding of I Timothy 2:11-12 was transformed when he accepted the fact that I Timothy is not a manual of church order.
After teaching I Timothy within the context of it being a personal letter addressing the false teaching Timothy was confronting in Ephesus, Fee wrote, “The results astonished us. And after a few more times through the PE (Pastoral Epistles) with other classes, I became fully convinced of the correctness of this point of view” (Hyatt, Paul, Women and Church, 90).
Paul’s True Concern
This means that Paul’s concern in I Timothy is not women teaching, but the teaching of false doctrine by both women and men. He not only silences “a woman” in 2:11-12, but he also silences two men in 1:19-20 who had made shipwreck of “the faith.”
Without commenting here on the nature of the heresy Paul is confronting (I do this in Paul, Women and Church), suffice it to say that the historical setting of the letter and Paul’s use of this strange Greek word make it clear that he is not presenting a church order for all churches everywhere. He is, instead, addressing a unique situation in Ephesus and he never intended for his words to be applied to all women everywhere.
This understanding of I Timothy 2:11-12 harmonizes it with other passages where Paul recognizes women functioning in leadership roles. These include the coworkers and fellow ministers whom he recognizes in Philippians 4:3, a female apostle in Romans 16:7, and close friends mentioned in Romans 16:1-5 who functioned in leadership/pastoral type ministries.
I Timothy 2:11-12 can no longer be used to confine women to subordinate roles merely because they are women. Women can now be free, without reservation, to function in whatever role or ministry God may call them. As Jesus said to the woman who had been bent over for eighteen long years, Woman you are loosed from your infirmity (Luke 13:12).
This is of vital importance for seeing the body of Christ mobilized and for the fulfilling of the Great Commission. This is not a “woman” issue. This is a church issue and an issue for world evangelism. It is also an issue of proper Biblical interpretation.
Yes, a strange Greek word sets women free and speaks volumes to the church today.

This article is derived from Eddie Hyatt’s latest book, Paul, Women and Church, available from Amazon and from his website at To read about the Int’l Christian Women’s Hall of Fame that he and his wife, Dr. Susan Hyatt, and friends, are establishing, go to

Friday, April 7, 2017


No one has been more misunderstood than Paul in regard to his view and attitude toward women. Secularists accuse him of being a misogynist and male chauvinist. Many Christians, while respecting Paul, insist that he confined women to subordinate roles toward men in all areas of life. Both are wrong.
Paul was, in fact, a friend of women and a champion of their equality in Christ. In my latest book, Paul, Women and Church, I show the many positive relationships he had with women as friends, coworkers, fellow ministers and even a spiritual mother.
For example, in his letter to the church in Philippi, a church that Paul had founded with a group of praying women, he mentions two women by name and then says, Help these women who labored with me in the gospel . . . (Philippians 4:3).
Professor Gerald F. Hawthorne says that the Greek phrase translated labored with is a metaphor which means "to fight together side by side with." This clearly indicates that Paul sees these women, not as peons under him, but as highly esteemed members of his team who have labored at his side in the cause of Christ (Hyatt, Paul,Women and Church, 38).
There are several such women coworkers mentioned respectfully by Paul, but I will confine this essay to two women who seemed to function, at one time or another, in a nurturing, mentoring role toward Paul. One is a coworker named Phoebe and the other is an unnamed spiritual mother.
Phoebe: A Woman Highly Respected by Paul
Phoebe was a woman for whom Paul had great respect as is borne out in the language he used to describe her. The power of his words is lost in our English translations, but is obvious in the Greek (Romans 16:1-2).
In Romans 16:1, Paul refers to Phoebe as a servant of the church in Cenchrea. The word “servant” in this passage is misleading. It is from the Greek word diakonos and should be translated as “minister.” Indeed, diakonos is translated as “minister” in twenty-three places where it is used of men, including Paul, Barnabas, and Apollos (Hyatt, Paul, Womenand Church, 26).
Diakonos does literally means “servant” but became a word for Christian leaders as a result of Jesus using it in response to the request by James and John for special seats of power in His kingdom.
Jesus replied that whoever wanted to be great must become a diakonos, or “servant.” From that declaration of Jesus, diakonos became a common designation for Christian ministers, highlighting the servant character of Christian leadership. The well-known evangelical theologian, E. Earle Ellis, wrote,
Diakonos is used frequently in the Pauline letters for those who exercise ministries of teaching and preaching. The title is given to Paul and to a number of his associates who are active on a continuing basis as traveling missionaries or as coworkers in local congregations. In terms of modern function, it best corresponds to the modern designation “minister” (Hyatt, Paul, Women and Church, 27).
Designating Phoebe as a diakonos shows that she was a “minister” from the church in Cenchrea who had been sent by that church to Rome on a special assignment. Paul recognizes her as such by using the same word for her that he uses for himself, for Barnabas, and for Apollos.
Paul also said that Phoebe had been a prostatis to many, and of myself also. The KJV and NKJV translate the word as “helper,” but Thayer’s Greek-English Lexicon says that prostatis refers to “a woman set over others” and that it describes Phoebe as a “guardian, protector, and benefactor.” Vine’s Expository Dictionary of New Testament Words says that prostatis is a word of “dignity” and indicates the high esteem with which she was regarded. 
These definitions are correct for prostatis is made up of the prefix pro, meaning “before,” and “istemi,” meaning “to stand.” It, therefore, literally means “to stand before” and identifies Phoebe as a leader with the qualities one would expect in a modern-day pastor.
Some will argue that Phoebe was merely a patroness to Paul who supplied financial support for his ministry. However, the overall sense of the passage, including Paul’s designation of her as a “minister,” militates against such an interpretation. She was one who had “stood before” others, including Paul himself.
An argument could be made from this passage that Phoebe had, at some time, functioned in a pastoral type role toward Paul. She had “stood before” him. She is obviously held in very high esteem by him for he exhorts the Roman believers, both men and women, to receive her and respect her in the Lord in a manner worthy of the saints, and to assist her in whatever business she has need of you (Romans 16:2).
Paul’s “Spiritual Mother”
In Romans 16:13 Paul sends greetings to Rufus, and his mother and mine. This is obviously not Paul’s biological mother, but is a woman who has been a spiritual mother to him. We know little about this woman, but at some point, in Paul’s spiritual journey, she had offered encouragement and counsel to Paul and been like a mother to him.
The identity of this woman can perhaps be identified by comparing Paul’s words in this passage to Mark’s gospel, which also mentions an individual named Rufus. Since Paul’s letter and Mark’s gospel were both written to the same Christian community in Rome, and within a few years of each other, it is likely that the Rufus mentioned by Paul and the Rufus mentioned by Mark are the same person.
In his Gospel, which was originally written to the church in Rome, Mark tells of Simon of Cyrene being compelled to carry the cross of Jesus (Mark 15:21). He mentions that Simon was the father of Alexander and Rufus and the way he presents these two names indicates that Alexander and Rufus were well known to the Christians in Rome.
Mark obviously expects his audience to make the connection when they read that Simon of Cyrene is the father of these two individuals who are part of their community. The Rufus of Paul, therefore, is most likely the Rufus of Mark, the son of Simon of Cyrene who carried the cross of Jesus.
Paul never mentions a spiritual father in his writings, but he does make a point to send greetings to his spiritual mother. His spiritual mother was likely an African woman from Cyrene (Cyrene is located on the north coast of Africa), the mother of Rufus and the wife of Simon of Cyrene who carried the cross of Jesus.
Concluding Thought
No, Paul was not a misogynist, nor did he confine women to subordinate roles. He treated women with dignity and respect. This is obvious in Luke’s account of the beginning of Gospel in Philippi.
Luke tells how they found a place where certain women met for prayer each Sabbath. Luke says, And we sat down and spoke to the women who met there (Acts 16:13b). Note how personable is Paul. He does not preach to the women, nor does he hand out his card or brochure and move on.
Paul sits down, looks them in the eye, and has a one-on one conversation with them. This was the beginning of Christianity in Europe. No wonder the famed British scholar, F.F. Bruce, wrote, “The mainstream churches of Christendom, as they inch along towards a worthier recognition of the ministry of women, have some ways to go yet before they come abreast of Paul” (Hyatt, Paul, Women and Church, 21, 31).

This article was derived from Eddie Hyatt’s latest book, Paul, Women and Church, available from Amazon and from his website at To read about the exciting new Int’l Christian Women’s Hall of Fame that is being established in Grapevine, TX, go to

Wednesday, March 1, 2017


For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles—if indeed you have heard of the dispensation of the grace of God given to me for you, how that by revelation he made known to me the mystery . . . (Ephesians 3:1-3).

Paul saw himself as a responsible steward of the grace of God that had been poured into his life. He never divorced grace from responsibility as is being done in so many circles today.
There was no question in Paul’s mind that it was the grace of God that apprehended him that day on the Damascus Road. This angry religious zealot, bent on destroying those early followers of Jesus, was arrested in love, transformed into a committed follower of Christ and called to be the Apostle to the Gentiles.
With that work of grace, however, came an incredible sense of responsibility that Paul carried for the rest of his life. This is clearly expressed in his letter to the Ephesians where he speaks of this responsibility and links it with God’s marvelous work of grace in his life.
He expresses this responsibility in Ephesians 3:2 by using a Greek word that has been translated “dispensation” in the NKJV and “administration” in the NIV. The Greek word is oikonomia and it referred to the management or administration of a household. It was used in regards to a steward or manager who was responsible for looking after someone else’s property.
By using oikonomia, Paul obviously sees himself as a steward of the grace that has been given to him. He literally says, The stewardship (oikonomia) of the grace of God that was given to me for you (Ephesians 3:2). Notice that this grace was given to Paul for him to convey to others, and this is where the responsible stewardship comes in to play. Paul then delineates the nature of this stewardship in his use of the word “mystery.”
The word “mystery,” from the Greek word musterion, was not a riddle or puzzle to be solved. It was, instead, something that had been hidden but was now being brought out into the open. For Paul, this “mystery” now being revealed was that, through the Gospel, Gentiles are fellow heirs with the Jews, of the same body and sharers in God’s promises (Ephesians 3:6).
Paul sees this “mystery” as something that has been entrusted to him by God. He sees himself as a steward of this “mystery,” responsible before God to make it known to the Gentile world. In Ephesians chapter 3, he consistently links the grace of God in his life with his sense of responsibility to steward that work of grace.
In verse 7, for example, he says, I became a minister according to the gift of the grace of God given to me by the effective working of his power. Paul’s ministry, that took him through imprisonments, beatings, shipwreck and all sorts of trials, was a result of his sense of responsibility to steward the gift that had been given him by God’s grace, and take the Gospel to the Gentile world.
In verse 8 he says, To me, who am less the least of all saints, was this grace given that I should preach among the Gentiles the unsearchable riches of Christ. Notice that God’s grace was given to lead Paul into a life of righteous action—that I should preach among the Gentiles the unsearchable riches of Christ. Paul saw himself as a steward, responsible to manage that which God had graciously entrusted to him.
What about you? Are you a good steward of God’s grace in your life? Maybe he has blessed you with certain gifts, talents or abilities? Maybe, like Paul, he has called you to a particular ministry? Maybe he has blessed you with financial wealth?
Whatever grace has been poured into our lives, we are responsible for that which He has entrusted to us. And one day we will all give an account for our stewardship. As Paul said in II Corinthians 5:10,
For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done whether good or bad.

This article was derived from a course Dr. Eddie Hyatt is teaching on Paul's Letter to the Ephesians. You can join this teaching, live and online, each Tuesday evening by going to his website,, and clicking on the "Live Streaming" button.

Sunday, February 26, 2017


It is being reported that witches and warlocks are coming out in force and seeking to mix a magical brew that will do damage to Donald Trump and his supporters. Many Christians seem frantic and even frightened at this report. I want to suggest, however, that the only brew they can mix is one of fear and every Christian should throw it out as useless and worthless.
This fact was made real to me many years ago when a well-known witch attended services in the church Sue and I were planting in eastern Canada. Several people came to me very concerned about the presence of this witch. They wondered if she was trying to work some spell or magical charm on our fledgling congregation.
God Teaches Me Not to Fear Witches
Out of concern, several of us met together to pray about the situation. While praying, I saw a vision of a room filled with smoke (representing witchcraft) and then a wind (representing the Spirit of God) that came along and blew the smoke away. The smoke had no substance or strength with which to resist the wind, and it was suddenly gone.
At the very same time another person saw a similar vision and then a powerful, prophetic word came forth that gave me a new perspective on the devil. God said, My power is so far surpassing any power possessed by the devil, he is not worthy of the attention you are giving him.
It was obvious that the Holy Spirit was not happy with the attention we were giving to this witch. Around this same time, I came across a book by Judson Cornwall, a well-known leader in the Charismatic Renewal, that confirmed our experience.
Cornwall told how as the pastor of a certain congregation, he would begin each service by taking authority over the devil, binding all the demons, silencing them, and telling them they had no place in that meeting. He religiously repeated this routine at the beginning of each meeting.
One morning, during his quiet time with God, he heard the Holy Spirit say, “Demons are coming from all over this region to be in your services.” He was shocked and asked, “Why Lord?” The Holy Spirit replied, “Because you give them recognition.” Needless to say, he stopped giving such recognition to the enemy.
His experience, of course, confirmed what I had heard from the Holy Spirit--that the devil is not worthy of the attention we were giving him. Demons love attention and you will probably not find a greater concentration of demons than at a spiritual warfare conference where they are the center of attention.
Such preoccupation with the devil denies the reality of the overwhelming victory wrought by Christ, which He expressed when he came out of the tomb and declared, All authority is given to me in heaven and in earth. As a student in Bible school, I heard a guest teacher quote this verse and then ask, “If Jesus has all authority, how much does that leave the devil?” I never forgot that question.

Satan is No Match to the Power in You

The overwhelming victory of Christ over Satan is delineated by Paul in Ephesians 1:15-23. He speaks of Christ being raised from the dead by the mighty power of God and then being seated at His right hand in the heavenly places.
The “right hand” in Scripture is symbolic of authority and power. Psalm 98:1, for example, says of God, His right hand and His holy arm have gotten Him the victory. When Paul says that Jesus is now seated at the right hand of God, he is saying that Jesus is seated at the pinnacle of the universe, in the place of ultimate authority and power.
This place where Christ is seated is far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come (Eph. 1:21). It doesn’t matter what kind of principality or power it may be—even Satan himself--the place where Christ is seated is far above them all.
And here is what is incredible! Paul says that the same power that raised Jesus from the dead and seated Him in that place of ultimate authority--far above any power possessed by the devil--is now at work in you and me. No wonder Satan trembles at the child of God who knows his/her position and authority in Christ.

Satan’s Only Power Resides in His Ability to Deceive.

Stripped of all authority, Satan can only wield influence in the earth through lies and deceptions. That is why Rev. 12:9 refers to him as that serpent of old, called the Devil and Satan, who deceives the whole world. Jesus said of him, When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it (John 8:44).
This is why Jesus said in John. 8:32, And you shall know the truth, and the truth will make you free. The truth of God dispels the lies of Satan even as light dispels darkness. When the lie is gone, Satan has no ground or place to operate. Nothing, therefore, can take the place of God’s word in the church and in our personal lives.

Only the Truth of God’s Word Will Set the Captives Free

Paul obviously understood this when he went to Ephesus around a.d. 54. This is indicated by the fact that he did not get preoccupied with protesting and fighting the idolatry and magical practices that permeated the city. He certainly had opportunity for not only was Ephesus the center for worship of the goddess, Artemis, it was also a famous center of the occult and magical practices.
Magicians swarmed her streets and marketed their spells, charms, amulets, rules for dream interpretation and books of divination. The proliferation of magical incantations and formulas in Ephesus were collected into a book known as the “Ephesian letters” and spread throughout the Greco-Roman world. Albert Barnes, in his Notes on Acts 19:19, says,
The Ephesian letters, by which incantations and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combinations of letters or words, which, by being pronounced with certain intonations of voice, were believed to be effectual in expelling diseases, or evil spirits; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits or from danger.
Interestingly, there is no indication that Paul got “bogged down” in any of the popular “spiritual warfare” methods that are so popular today in charismatic circles. He showed no fear whatsoever. In fact, the clear implication of Acts 19:35 is that Paul never preached a sermon against the goddess during his time in Ephesus.
Why? He was too busy preaching the truth of Jesus and what He had done. He knew that only the truth of God’s word would dispel the lies by which the people of Ephesus were held captive. His approach was so successful that people began to publicly burn their books of magic. So many turned to Christ that it eventually affected the economy of the city. Acts 19:20 says, So the word of the Lord grew mightily and prevailed.
T.L. Osborn Refuses to Give Recognition to the Devil
Before he passed away, I heard the elder statesman of miracle evangelism, Dr. T. L. Osborn, tell about preaching in an outdoor crusade in Africa. Many thousands were in attendance including hundreds of witch doctors who had come there with their fetishes to work their magic against the foreign preacher.
Before going on the platform, the African pastors wanted to lay hands on him and pray for his protection from the devil. T. L. refused their prayer. He said, “I would not insult my Lord in that way.” T. L. focused his attention on preaching the Good News of Jesus that day and thousands came to Christ and many were miraculously set free from all kinds of illnesses and bondages. The witch doctors went away helpless and some Christian pastors realized that they did not have to be preoccupied with the devil.

Practical Suggestions for Throwing Out the Witch’s Brew

·                         Keep Jesus at the center.
He alone is worthy of our undivided attention. Worship Him. Honor Him. Satan will not hang around a person or congregation where Jesus is being continually exalted.
·                         Know your authority in Christ.
James 4:7 says, Therefore submit to God. Resist the devil and he will flee from you. The Greek word translated “flee” in this passage means to “run in terror.” It has the connotation of someone being so frightened that their hair is standing on end. That is Satan’s response to the believer who knows his/her authority in Christ.
·                         Know the Power of God’s Word.
 When Jesus was confronted by Satan during the wilderness temptation, He answered each temptation with, It is written, followed by an appropriate Scripture. He overcame Satan with the same weapon that is available to each of us—the Word of God.
The witches' brew is one of fear, but you don’t have to drink it. Throw it out! Declare the authority of Christ and His supremacy over all. Declare Christ’s authority and protection over the very persons and things the witches want to damage and destroy.
The most learned witch is no match to the smallest babe in Christ who knows his/her authority as a child of Almighty God. Throw out the witches' brew!

Dr. Eddie L. Hyatt is an author, Bible teacher and revivalist whose books are available from Amazon and his website at, where you can also read about his vision for America and the world.

Saturday, February 11, 2017


October 31, 2017 will mark the 500-year anniversary of Martin Luther nailing his 95 Theses to the Wittenberg church door and igniting the Protestant Reformation. Already, celebrations are underway to commemorate this momentous, world-changing event and this is presenting both a challenge and an opportunity for Pope Francis and the Catholic Church.
On the one hand, it is an opportunity for Catholics to demonstrate Christian charity and unity by honoring Luther and participating in these events. On the other hand, it is a challenge because the Catholic Church officially rejects Luther and labels him a heretic.
In nailing his 95 Theses to the church door, Luther, a Catholic priest and University professor, was challenging his church’s practice of selling indulgences. These indulgences offered forgiveness of sins and freedom from purgatory, all for a price.
From there, Luther went on to challenge papal authority and the sacramental system of the Catholic Church. Ordered to appear before a tribunal of cardinals, bishops and the Roman Emperor, Luther was ordered to recant his teachings or suffer excommunication, which could also mean death.
Luther told this court, meeting in the city of Worms and known as the Diet of Worms, that he was willing to recant but only if convinced by reason and the Scriptures that he was in error. The Roman hierarchy, however, was not in the habit of “reasoning” with those who challenged their authority, and they demanded that Luther admit his error there on the spot.
In his famous reply, which struck a blow for individual freedom and religious liberty, Luther said,
"I can believe neither pope nor councils alone, as it is clear that they have erred repeatedly and contradicted themselves. I consider myself convicted by the testimony of Holy Scripture, which is my basis. My conscience is captive to the Word of God; thus I cannot and will not recant anything, because acting against one's conscience is neither safe nor sound. Here I stand! God help me! Amen!"
Luther was excommunicated and had to live as a fugitive in hiding for a time. But out of his bold stand for the Gospel, there emerged the Lutheran Church and then other churches and movements emerged as the Reformation grew and expanded.

The challenge for Pope Francis and the Catholic Church this year is how far will they go in embracing Luther? After all, Luther is still a heretic and Protestant churches are not true churches according to official Catholic doctrine.
Pope Francis has thus far been positive in statements he has made about Luther and these celebrations. However, if Francis is truly serious about Christian unity, here are three steps he could take that would clearly demonstrate that his commitment to Christian unity is more than mere words.
1)    Issue an official statement encouraging Catholics around the world to participate in these celebrations with their Protestant brothers and sisters.
2)       Remove Luther’s excommunication and ban as a heretic.
3)     Recognize Lutheran and Protestant churches as true churches rather than mere “Christian communities,” and Protestant believers as full and complete Christians rather than “separated brethren.”
Although there have been Catholic/Protestant dialogues involving theologians that have resulted in agreements on issues such as justification by faith, official Catholic policy since Vatican II has not changed. Luther is a heretic and Protestant churches are not true churches.
This 500-year anniversary of the Reformation is a great opportunity that most likely will never exist again. I pray that Pope Francis and the Catholic Church will seize the opportunity and show that they are truly serious about Christian unity.
Dr. Eddie Hyatt is an author, historian and Biblical scholar. His books on church history, church order and Spiritual awakening are available from Amazon and his website at