How far are we able to take care of the Revelation that God has given us?

Understanding the Processes of Revelation: Walking in faith to establish Revelation through our actions

As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:4-5

There are stories in the Holy Scriptures that to Western eyes seem absurd and meaningless, difficult to understand why the biblical writer decided to include it in the story. There are even stories that go beyond the Western morality with which we are used to interpreting the biblical text.

The telling of the story of Abraham presenting his wife as his sister is a good example of this kind of story.

This story is a case that has had no major interpretation on the reason why Abraham -and Sarah- decided, not once but twice, to fabricate a falsehood to escape the sight of those before whom the circumstances of the moment exposed them.

There will be no lack of those who, in a daring way, think that it was a human “weakness” that weakened the faith of both, and that it was more opportune to present a “half-truth” than to expose oneself to the possibility of suffering harm from these strange peoples.

So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran…   11And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: 12 therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. 13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. Genesis 12:11-13

The above argument might be a reasonable explanation the first time, considering that Abraham and Sarah had just begun to know Jehovah-God,

And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him. Genesis 12:7

However, the argument loses its validity for the second time that they both repeat the fact, if we take into account that just before the fact is repeated, Jehovah-God had demanded Abraham to walk in perfection: to present a falsehood is not to walk in perfection,

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. Genesis 17:1

The writer is wise to note that when Jehovah-God demands that Abraham walk in perfection, Abraham is only ninety-nine years old, that is, one year before Isaac is born. Just a couple of months later Abraham and Sarah are exposed to the same falsehood again,

And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. Genesis 20:1-2

The explanation that Abraham presented on this occasion was that he acted in such a way because he was afraid of being killed —actually, it was the explanation of both—,

11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake. 12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. 13 And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother. Genesis 20:11-13

If the reader looks closely at the facts of the story, he will notice that between the first and second time Abraham presents Sarah as his sister there is approximately twenty-five years between the two events; the reader will also notice that during all that time at no time did the two decide to change the argument, Why?

The fact can only be understood from the perspective of faith in which both are walking.

Let us review these facts from the faith and Revelation in which they both walk. Abraham confessed the first time: therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.[1] Twenty-five years later, the explanation is still the same: And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.[2]

This explanation, sustained for almost twenty-five years, acquires meaning and validity-and explains by itself-through another passage in Abraham’s life, through the question that Abraham asks Jehovah-God when they both made a covenant establishing Revelation. In the dialogue, Abraham asks the Lord: what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?[3]

But the most convincing part, and the one that explains the reason in Abraham and Sarah to hold before strangers the explanation that Sarah is his sister, is what Abraham adds: Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.[4]

Why did Abraham introduce Sarah as his sister? Was Abraham afraid to die? Was Abraham selfish in acting this way?

Abraham presented Sarah as his sister, indeed, because he feared that strangers, the Egyptians the first time, and then the Philistines the second time, would kill him; but not because he was selfish, nor because he wanted to take advantage of his wife; but because they both knew that if he died before procreating a child, God’s promise, that He would make him a great nation, and that his seed would inherit that land,[5]  and that in his seed the families of the earth would be blessed,[6] would be aborted; leaving Sarah no possibility of becoming the mother of nations.[7]

When one reads this part of the story of Abraham, it is almost impossible not to forge a prejudiced conception, of seeing Abraham as a selfish man and even almost as a man without scruples, as a man of God who uses his wife, and at her expense presents a lie in order to get out of a mess.

How far are we capable of caring for the Revelation that God has given us? Are we capable of suffering slander and defamation in order to keep Revelation alive?

This is the case of Abraham and Sarah, who both before the Egyptian people and the Philistines were left as unethical for having lied; however, God counted as justice not only their act of believing, but more, having been willing to take it to the levels of exposing themselves even to slander and defamation, because they saw that in their lives they carried a deposit of Revelation from Jehovah-God; therefore God made a covenant with him,

And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness. Genesis 15:4-6

The answer helps us to understand the faith of both, and the extent to which they exposed themselves by caring for the Revelation that God had given them.

Jesus, the son of Abraham in whom the families of the earth are blessed, reaffirmed in His doctrine the faith and action of Abraham, when He said: And whosoever doth not bear his cross, and come after me, cannot be my disciple.[8]  The cross is disrepute, defamation, shame, sorrow, sacrifice, exposure to strangers.

The path of faith and the life of Revelation can only be carried out by those who understand that its development will demand sacrifices from them, to the point of falling even into dishonour and defamation.

Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:4-8

How do we want God to make a covenant with us, and give us Revelation, if we are not willing to expose ourselves to the limits of discredit, in order to take care that the Revelation we bear from God is executed? To what extent are we capable of taking care of the Revelation that God has given us?


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All biblical quotations are taken from the King James Version.


Pastor Pedro Montoya

Twitter: @pastormontoya

WhatsApp 1 407 764 2699

[1] Genesis 12:12

[2] Idem 20:11

[3] Idem 15:2

[4] Idem 15:3

[5] Idem 13:15; 15:4; 15:18—21; 17:21

[6] Idem 12:3;

[7] Idem 17:16

[8] Luke 14:27

Bringing to Light the Hidden Abomination of Regions

Evangelization and Spiritual Warfare Strategies

Based on the fact that the demonic Powers and Principalities accantoned in an inhabited region never operate independently of the people who live there, that it is the facts of their inhabitants who summon them, concert with them and cause them to settle in their region, the only way to distort the power of the spiritual forces of the place is to invalidate the works of those who gave them the right to settle on the site.

This may surprise many, and more than a few might object to the approach of this topic. However, it is necessary and convenient to point out here that spiritual warfare is a protocol of action and not loose “steps” of independent actions, which leads us to understand why the forces of darkness cannot be evicted from a place by the simple fact of reprimanding them.

In the concepts of traditional spiritual warfare it has been stated, for example, that Satan will be subject to one who rebukes him only because he is darkness and the one who rebukes him is light; which is not what the Word teaches; while it is true that we have authority to tread on serpents and scorpions,[1] and by the Spirit to cast out demons,[2] authority is conditioned on the ability of each one to live in subjection to the Spirit, which already demonstrates the value of spiritual warfare protocols;

and having in a readiness to revenge all disobedience, when your obedience is fulfilled. 2nd. Corinthians 10:6

The doctrine of Jesus emphasizes that not everyone who says to me, Lord, Lord, will enter the kingdom of heaven;[3] which in matters of spiritual warfare means that the spiritual authority to cast out demons is conditioned, that is, it depends on the absence of “disobedience” in the man of faith who can give “right” to the enemy to question his authority. Not only is it a matter of rebuking, it is necessary that he who exercises the authority of faith in Jesus fulfills minimum conditions to ensure that his authority will strike a blunt blow to the darkness.

In spiritual matters there is what is known as a “legal right” which consists of the “permission” that Satan acquires to operate in a person, or in a place, because of the opportunity that the person, or the place, gave him to do so. Spiritual warfare consists of “distorting” the authority of the opponent, that is, canceling the “legal right” of the enemy in order to be able to rebuke and subject all his activity; it is the doctrine that Jesus established in his teachings and is described in all the gospels,

21 When a strong man armed keepeth his palace, his goods are in peace: 22 but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. Luke 11:21-22

The teaching is clear, spiritual warfare consists in “distorting” the force of the enemy; in the context of this text it is discovered that the teaching was established in direct relation to spiritual warfare,

But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. Verse. 20

This is what spiritual warfare with wisdom is all about. It is not only a question of “rebuking” because as we have noticed, the spiritual forces stationed in one place have the “right” to be in the place; the operation of the man of Revelation consists in “distorting” the authority of the opposite. So, to properly introduce ourselves into this study, the first thing we will do is to establish the proper Scriptural foundation.

In the first chapter of the epistle to the Romans, the apostle Paul states that the operation and establishment of demonic forces within a region comes as a consequence of the “insistence” of its inhabitants by the practice of one, or several, abominable actions before the eyes of the Lord. Within the same chapter the apostle refers to three types of actions that grant “right” to the forces of darkness to remain in the area.

In the first reference, the apostle discusses the spiritual weight of ungodliness and unrighteousness actions. Demons establish their “culture” because of the observance of all ungodliness and unrighteousness of men, who hold the truth in unrighteousness (verse. 18). Acts of ungodliness and unrighteousness consist in the decision of a person, or of an entire community, to ignore God in their daily life, and not to want to walk according to the biblical principles of Justice, Judgment and Equity,

19 because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Romans 1:19-21

Acts of ungodliness and unrighteousness are the foundation of the philosophical, atheistic and pragmatic communities that see in their philosophical and scientific approaches the only life resource they need to build their societies. In the teaching that the apostle shares with the faith community in Rome, he emphasizes that every act of ungodliness and unrighteousness develops a darkening of the heart of the person, and over time their actions mutate into actions aimed at building idolatrous concepts,

22 Professing themselves to be wise, they became fools, 23 and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Romans 1:22-23

In another of his epistles, the apostle Paul clearly points out that demons operate behind every idolatrous action and conceptualization,

19 What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 1st. Corinthians 10:19-20

In this regard, we should emphasize that all idolatrous conceptualization not only consists of religious adoration of icons, but also includes a fascination with anime animation, avatars, symbols, symbolic logos, and any conventional representation of underground communication.

In the second reference, the apostle discusses about the actions of men who change the truth of God into a lie, it is understood, the actions that persist in emphasizing more the created things than the Creator. The actions that change the truth of God are actions that glorify the body of the person; they are the ungodly actions directed to develop “cult” to the human body: beauty, fashion, clothing, food, bodybuilding, etc..,

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen. Romans 1:24-25

The Principals and Powers that operate on this type of actions have as characteristic that they promote that the inhabitants of the zone look for “distort” their gender; this is how we have the following movements: transgender activities, transvestites, effeminate, homosexualism, bisexualism, lesbianism, metrosexual, etc., all of them with a marked emphasis by the “cult” to the corporal thing of the human body.

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. Romans 1:26-27

In the third reference, the apostle discusses the atheistic actions developed on the basis of not having God in their knowledge; these are actions that persist in discarding God in all their knowledge, and even take Him out of all their emblematic spaces,

And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Romans 1:28

The actions of not having God in their knowledge develop in the inhabitants of a place that their conduct and physical appearance adopt demonic “personalization”,

29 being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Romans 1:29-32

The forces of darkness seated in a place cannot be expelled by the simple fact that they are darkness and that they operate in evil, they do not respond nor react to the “rebuke”; they have the right that the actions of their dwellers have given them.

In the book of the prophet Isaiah we also find a case where the spiritual weight of the ungodly actions of the inhabitants of a place is shown. It is the actions of the inhabitants who authorize the demonic forces to settle within their region.

15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:… 18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:15-18

Another example is also the words of Balaam at the insistence of Balak to curse the people of Israel, in them it is discovered the spiritual principle that we have been establishing: for the forces of darkness to operate among men, it is necessary that they authorize him with their deeds to do so. In the case of Balaam it is discovered that he cannot operate against them not so much because God forbids him, but because the people do not have actions that authorize him to do so. Let us review Balaam’s words:

How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? Numbers 23:8

Let us understand Balaam’s answer: the forces of darkness need the “acts” of men who authorize them to act, and to settle in the place. This is confirmed in the same account in the book of Numbers, a little later in the account:

21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. 22 God brought them out of Egypt; he hath as it were the strength of an unicorn. 23 Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! Numbers 23:21-23

Balaam could do nothing against Israel because Israel’s “actions” —Surely there is no enchantment against Jacob, neither is there any divination against Israel— did not allow the forces of darkness to operate against the people. So, understanding that the only way for the forces of darkness to operate within the people -and by extension within any community- was to make their own actions incur in perversity, Balaam advised Balak to cause the people of Israel to engage in an activity whose actions evoked ungodliness and fell into prevarication; this was achieved by summoning them to a regional festival where the “daughters of Moab” participated,

Behold, (daughters of Moab) these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Numbers 31:16 Note: The parenthesis is our for illustration purposes.

The counsel of Balaam did its work, and the people of Israel were defiled, and twenty-four thousand men of the whole population perished because of it.[4]

So, in conclusion to this first part, in order to distort the power of the Principalities and Powers stationed in one place, it is imperative that we first distort the “legal right” that the inhabitants of the area gave them to act among themselves; the purpose is to remove from them the bastion behind which they have hidden, and from where they have operated by establishing their power. How is this achieved?

This is accomplished by bringing to light the perverse works that the inhabitants of the place are practicing, or practiced, depending on whether the Principalities and Powers were established recently or from ancient times. In Demetrius’ testimony concerning the power of Diana of the Ephesians, this point is clearly observed;

Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: Acts 19:26

Paul brought to light the actions and works of idolatry of Greek mythology that the inhabitants of the place had practiced for years. Demetrius’ testimony contains the words that Paul used to bring to light the actions of its inhabitants: they are not gods that are made with hands. Demetrius’ own words also show how his power collapsed in every region where he was worshipped,

so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. Acts 19:27

And with this denunciation, all those who were linked to such a practice were disrupted, so much so that the writer of the Acts of the Apostles records in his narrative that many turned away from the worship of Diana and renounced all forms of idolatry,

18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. Acts 19:18-19

Is this all human inventiveness? No, it is not a theological inventive, it is the Revelation in the Word of the protocol of spiritual warfare to distort the power of the Principalities and Powers stationed in one place. The biblical basis that authorizes us to operate in this way is contained in the doctrine of Jesus.

For nothing is secret, that shall not be made manifest; neither anything hid, that shall not be known and come abroad. Luke 8:17

The power to tread on serpents and scorpions resides in the capacity to act by Revelation bringing to light all things that have been hidden. In the gospel of John we find in the doctrine of Jesus, that the strength of darkness lies in its willingness to keep hidden the evil works of all who sponsor them,

For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:20

Due to the type of confrontation with Principalities and Powers to which the apostle was exposed in the different regions he visited, are his epistles the ones that contain more Revelation on how to “discover” what is hidden in the cultures of the places. In his Epistle to the Ephesians he lays the foundation of operation,

11 And have no fellowship with the unfruitful works of darkness, but rather reprove them13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Ephesians 5:11-13

“Reprove” means to expose them to public knowledge. The Jubilee Bible 2000 (JBS), the New International Version (NVI) and New American Bible (Revised Edition) (NABRE) translates it as “expose”. So it is clear, the process of expelling the forces of the satanic Principalities and Powers located in a place consists of “bringing to light” the unsuccessful works that the inhabitants of the place are developing as part of the establishment of the forces of darkness in the place. This is accomplished by spiritually denouncing them from the most emblematic place in the region. We have the basic example in the case of Moses raising his arms while Joshua fought against Amalek,

9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand. 10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. 11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. Exodus 17:9-11

Principalities and Powers are extremely strong demonic forces; however, they lose strength when they are brought to light and denounced.

He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. Proverbs 28:13

Covering up evil, dissipating it and/or simply repressing it, represents the path of illness and physical-spiritual deterioration,

When I kept silence, my bones waxed old through my roaring all the day long. Psalm 32:3

In his same epistle to the Ephesians, the apostle instructs that “to bring to light” the occult, and to denounce it, does not mean that it should be denounced to the public light by means of a press release, or similar; it means that the man and woman of Revelation “denounce” before the Principalities and Powers of the place the perverse work they have carried out in the place,

to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, Ephesians 3:10

The purpose is to “reproach” them for all the perverse labor they have raised against the knowledge of the Most High,

3 For though we walk in the flesh, we do not war after the flesh: 4 (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds) 5 casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 2nd. Corinthians 10:3-5

The exercise of idolatry, the practice of sorcery, witchcraft, divination and all rituals of invocation of the dead, among the strongest, not to mention the Tarot, palmistry, reading of the hand, divination in all its forms, without setting aside, the most popular, the practice of ominous, are perverse facts that promote settlements of principalities and satanic powers in the regions that exercise such facts.

The purpose is to discover the perversity upon which was built and raised the society of the city and/or region. There are cities that were built upon the practice of Masonry; others, upon the practices of witchcraft, sorcery and Santeria; others, upon the practices of prostitution and sexual exploitation of foreigners; many of the new societies established in the Caribbean after the voyages of Christopher Columbus were developed on the basis of piracy.

In the search of those who summoned the Principalities and Powers of the region, should not be ignored those who were part of Masonic Lodges, brotherhoods, charitable clubs, among others, even if they seem harmless and present themselves with a beneficial-social image, the beneficial not only seeks to favor the neediest, on the contrary, its ultimate purpose is to subsist on the need of others. Masonic groups encourage the worship of the dead, hence their strength, brotherhoods and other related clubs promote rituals and pacts in which those who participate in them are bound by ties of evil.

All these depraved practices, of ungodliness and unrighteousness, are the basis of operation and the legal right with which the Principalities and Powers operate today in many places in Latin America, Africa and Asia, in whose regions the Gospel has not yet been established due to the blindness that the Principalities and Powers exert on their inhabitants,

in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 2nd. Corinthians 4:4

Is everything reduced to “bringing to light” the perverse works of the inhabitants of a place? To “bring to light” is the beginning of the protocol, from then on it continues the processes of denouncing evil, emitting judgment and finally, reprimanding the Powers of the place.

To denounce evil means to file the charges of evil that the inhabitants of that locality are developing.

6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. 7 And he brought me to the door of the court; and when I looked, behold a hole in the wall. 8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. 9 And he said unto me, Go in, and behold the wicked abominations that they do here. 10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. 11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. 13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 14 Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. Ezekiel 8:6-15

The book of Deuteronomy contains charges for the practices of divination and omens,

For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do. Deuteronomy 18:14

The prophet Zechariah denounces the practice of worshipping family idols, according to the beliefs that generations have built around the practice of auguring through the events of omen,

For the idols (teraphim) have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Zechariah 10:2

Idolatry is the cause of the curse that strikes the regions. The psalmist David denounces that the rituals of consecration of children to pagan deities degenerate populations and turn them into violent and blood-shedding societies,

37 Yea, they sacrificed their sons and their daughters unto devils, 38 and shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. 39 Thus were they defiled with their own works, and went a whoring with their own inventions. Psalm 106:37-39

The prophet Isaiah adds that idolatry also causes the earth to become an unrighteous region,

2 but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. 4 None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. Isaiah 59:2-4

The prophet Jeremiah likewise states that idolatry causes regions to suffer scarcity, poverty and sudden destruction,

8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. 9 And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. 10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord Jeremiah 3:8-10

Social injustice is an action that must be denounced. The prophet Micah certifies that the perverted and unjust actions of the inhabitants of a region constitute a source of contamination of the earth, provoking its corruption and giving the right to the satanic Principalities and Powers to settle on them,

8 Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war. 9 The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory forever. 10 Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction. 11 If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people. Micah 2:8-11

The prophet Zephaniah states that social injustice contaminates the earth, turning it into an arid land,

Woe to her that is filthy and polluted, to the oppressing city! 2 She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God. 3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. Zephaniah 3:1-3

The above texts are not the only ones, there are many other texts in both the New and the Old Testament. All of them converge on one point: to denounce the perversion of city dwellers, and how their deeds have alienated God’s Presence from their land.

The next step in the protocol process is to pass judgment against the local residents, mostly the righteous who live within the region. Why is it necessary to pass judgment? It is necessary to issue a judgment so that the Mercy of God is activated over the inhabitants of the place;

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1st. Peter 4:17

To pass judgment is to declare on the basis of the Word the consequences of having walked in opposite disobedience to God; let’s see some examples,

But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out. Numbers 32:23

9 Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king’s household. 2 Kings 7:9

then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. Jeremiah 42:16

But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Acts 8:20

Judgment is necessary, otherwise the wrath of God will fall upon them,

He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. Proverbs 13:24

Open rebuke is better than secret love. Proverbs 27:5

Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Ephesians 5:6

for which things’ sake the wrath of God cometh on the children of disobedience: Colossians 3:6

Finally, rebuke. To rebuke means to remove that which is crooked, to remove that which causes harm; it is to bring everything back to the original state before evil had been established,

Them that sin rebuke before all, that others also may fear. 1st. Timothy 5:20

This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Titus 1:13

These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Titus 2:15

But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Acts 8:20

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Galatians 2:14

The establishment of the Gospel of the Kingdom does not consist only in the proclamation of salvation; to establish the Gospel of the Kingdom is to rebuke the forces of darkness stationed in the places; to rebuke consists in the ability to expel the darkness established in that place; it is not a human whim, it is obedience to the instruction contained in the Genesis of when all things were created, the Light was the first thing that was introduced into the earth.[5] This principle is ratified in the New Testament when Paul establishes the difference between the Kingdom of God and the kingdom of darkness,

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2nd. Corinthians 6:14

Therefore, to rebuke in order to establish the Kingdom of God is to introduce Light into the regions. All the Epistles of the Apostle record this principle of the establishment of the Kingdom,

18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Romans 15:18-19

If it is not rebuked there is no expulsion of demons, and we cannot say that the Kingdom of God has been established, and here it is necessary to remember the doctrine of Jesus around the establishment of the Kingdom of God,

But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Matthew 12:28 (Luke 11:20)

The unequivocal sign that the Kingdom has been established in a place is the expulsion of the forces of darkness operating in the place.

The evangelization of the regions does not consist only in the preaching of the Gospel; the evangelization consists in knowing how to spiritually distort the satanic forces of the Principalities and Powers that operate in the region. This condition is proposed by the apostle Paul as the condition for the return of Jesus,

For he must reign, till he hath put all enemies under his feet. 1st. Corinthians 15:25

Ratified also in the Epistle to the Hebrews,

from henceforth expecting till his enemies be made his footstool. Hebrews 10:13

This doctrinal emphasis is clearly emphasized in the accounts of Paul’s apostolic journeys; Luke takes time to describe how the apostle faced evil Powers operating in the regions he visited,

18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, Acts 16:18-19

18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. Acts 19:18-19

Thus, the doctrine of Jesus that the Gospel be preached throughout the world, means not only a worldwide coverage of the proclamation of the Gospel, but above all, that the Principalities and Powers that operate in all the earth are deprived of the right that assists them to operate in it. This is the ultimate expression and the true meaning that salvation has come to this house.[6]

For the edification of the Saints!

Recommended reading,

All biblical quotations are taken from the King James Version.

Would you like to collaborate with this ministry by helping us translate it into other languages?

Pastor Pedro Montoya

Twitter: @pastormontoya

WhatsApp 1 407 764 2699

[1] Lucas 10:19

[2] Matthew 12:28; Mark 16:17; Luke 9:1;

[3] Matthew 7:21

[4] Numbers 25:9 And those that died in the plague were twenty and four thousand.

[5] Genesis 1:2-4

[6] Luke 19:9; compare with Luke 11:20

About Evangelization Strategies in the Bible

Is it possible to have evangelization strategies? Is it biblical to talk about strategies?

Although there is no direct and express reference to the fact that the biblical evangelists followed precise instructions to carry out the evangelization of the regions, it is possible nevertheless to see in the accounts of the Gospels and Acts of the Apostles a sequence of methodical actions that characterized those who were involved with it.

In the case of Jesus, first of all, the gospels describe that the evangelization of Galilee followed a well-defined pattern of action which may well be considered as the strategy that Jesus used for the evangelization of the region. All the writers left evidence in their accounts that when Jesus reached a different population, the first place he visited was the synagogue of the place,

And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. Matthew 4:23 (see also Matthew 9:35; 12:9; 13:54; Mark 1:21; 1:39; 3:1; 6:2; Luke 4:44; 6:6; 13:10; John 6:59; 18:20)

The writer of Luke’s Gospel clearly describes that this systematic activity of Jesus was the custom (ειωθος) chosen by Him to proclaim the Gospel message,

And he came to Nazareth, where he had been brought up: and, as his custom (ειωθος) was, he went into the synagogue on the sabbath day, and stood up for to read. Luke 4:16

And although the wording of the description of this operational data in Jesus gives the idea that it is a habit rather than a strategy, the use of the term ειωθος breaks with this idea, since the term is used to define a “norm” rather than a “habit”. Ειωθος has its root in έθος where the word “ethics” comes from, and its use in the biblical text appeals to the idea of establishing something conveniently arranged in such a way that it is the way to carry out some project. A habit, συνήθεια, on the other hand, is a practice associated with a stimulus in many of the unconscious cases, as it appears in the following texts,

But ye have a custom (συνήθεια), that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? John 18:39

Howbeit there is not in every man that knowledge: for some with conscience (συνειδησει) of the idol unto this hour eat it as a thing offered unto an idol; and their conscience (συνειδησις) being weak is defiled. 1st. Corinthians 8:7

But if any man seem to be contentious, we have no such custom (συνηθειαν), neither the churches of God. 1st. Corinthians 11:16

Note that Luke in his account where he describes the custom of Jesus to visit the synagogue of the place where he arrived, uses the term ειωθος, and not συνήθεια, showing with it in Jesus, that His way of proceeding was not a habit, but His usual way of proceeding; this shows that Luke identified in this way of proceeding of Jesus the strategy of evangelization that He used for the evangelization of Galilee. It was not a simple regional custom, was the trajectory that He proposed to reach the entire region.

The same happens with His visits to Jerusalem, although the writer of Matthew’s gospel did not use the same term of Luke, in the account of the apprehension however Matthew made clear evidence that this way of proceeding was also His custom (ειωθος) every time He went up to Jerusalem,

In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. Matthew 26:55

Later, in the accounts of the book of Acts of the Apostles, Luke recognizes that this same form of operation of Jesus was also used by the apostle Paul to evangelize the Gentile regions,

and Paul, as his manner (ειωθος) was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Acts 17:2 (see also Acts 9:20; 13:5; 13:14, 15, 42; 14:1; 15:21; 17:1, 10, 17; 18:4, 7, 8, 17, 19, 26; 19:8)

The writers of the gospels also report that Jesus used to teach every time He stood before a multitude, either because the multitude sought healing for themselves, because they followed Him to hear His teachings, or because it was an occasional meeting; in any case, Jesus used the meeting to establish teaching on the Gospel of the Kingdom.

And he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he was wont (ειωθει), he taught them again. Mark 10:1 (see also Mark 3:7-8; 7:14; 9:25; 15:8)

So, yes, there are strategies of evangelization, they are biblical, and in the case of Jesus we have clear evidence of them.

In the book of the Acts of the Apostles we find another strategy of evangelization, in the account of when Jesus before ascending to heaven gave them instructions on the regions they were to evangelize,

But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Acts 1:8

Jesus’ instruction on how to evangelize the earth from Jerusalem is undoubtedly a strategy of operation, from Jerusalem to the rest of the world, that is, from a geographical point to cover an entire region, and from there pass to another region.

This strategy of evangelization is clearly developed from the persecution of the church of Jerusalem just with the death of Stephen; the account describes that the doctrine of the Way, which was how the doctrine of the Gospel was known in its beginnings, had been centralized in Jerusalem becoming practically the capital of the Gospel; from the persecution in Stephen’s time the doctrine moved partially outwards, constituting other cities of Cyprus, Phoenicia and Syria in new regional capitals; the most important of them was Antioch of Syria, which with the arrival of Barnabas, Paul, and later with the visit of Judas (Barsabas) and Silas (Silvan),[1] Antioch of Syria became a second capital of the Gospel. In later years the same development took place moving towards other Eurasian cities.

19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Acts 11:19-24

This was undoubtedly the evangelization strategy most used by the apostle Paul in each of his travels. In the first trip, the apostle covers three regions; the first, the island of Cyprus,[2] and from there to the region of Pisidia,[3] up to the region of Licaonia.[4] The cities visited were Salamis[5] and Phafo[6] on the island of Cyprus; Antioch[7] and Iconium[8] in the province of Pisidia; and finally Lystra and Derbe[9] in the province of Licaonia. On their return to Antioch from Syria, they preached in Perge, a city in the province of Pamphylia.[10] In time, Antioch of Pisidia would become a strategic place for the apostle’s journeys, and also a strategic place for the projection of the Gospel from there to Galatia, Cappadocia and Pontus.

This selection of a strategic point to project from there to other regions becomes more evident from the second apostolic journey; in the account of the Acts of the Apostles it is observed that Paul wanted to launch himself towards a greater projection, towards the northern provinces, that is, towards the provinces of Bithynia and Ponto, it is here that the strategic position of Antioch of Pisidia is observed, because his project was initiated from this point. The writer of Acts refers that he did not reach the provinces of Bithynia and Pontus because the Spirit did not allow them; however, in their eagerness to project themselves further north they reached the city of Troas,

6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. Acts 16:6-9

From here we will dedicate ourselves to highlight the evangelization strategies that the apostle Paul developed in his effort to reach out to the Gentile communities.

A very unique evangelization strategy at the time was the constitution of churches. This was a disposition of the apostle Paul, there is no documented record that the church constitution was an administrative disposition of the Jerusalem church.

Although the believers of the day knew about the church because it was associated with the teachings of Jesus, the term in the beginning of preaching appealed to a spiritual rather than an institutional concept.

In fact, the term ἐκκλησίας (church) was not new to them, the term was not coined by Jesus, the Jews of the time knew what a church was, but they knew it as a festive gathering of the people not as an institution of the Gospel. The Septuagint translates into the following texts, “assembly” (קָּהָֽל qahal)[11] as church (ἐκκλησίας),

and the Lord delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the Lord spake with you in the mount out of the midst of the fire in the day of the assembly (Heb. קָּהָֽל / Gr. ἐκκλησίας). Deuteronomy 9:10

according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly (Heb. קָּהָ֖ל / Gr. ἐκκλησίας), saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. Deuteronomy 18:16

Furthermore David the king said unto all the congregation (Heb. קָּהָ֔ל / Gr. ἐκκλησίᾳ), Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the Lord God. 1 Chronicles 29:1

So, church had to do with the gathering of the saints when they gathered together to celebrate their faith, and this they usually did every Sabbath, which was the custom among them according to the custom inherited from their participation in the synagogue. The churches were instituted by Paul as a permanent center of faith identification.

21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. Acts 14:21-23

Paul instituted churches from Jews, the first converts to the faith in each city visited came from the synagogues, and were Jews and/or proselytes, from there were added Gentile converts. Paul’s purpose for establishing churches was not because it prevented believers from becoming contaminated with the doctrines of the Jews who had disposed not to believe the Gospel; the church for Paul was a unique strategy for the evangelization of the provinces. Paul wanted them to go out preachers of peace to new regions, in the same way as Jerusalem was for Antioch.

The rationale for this strategic arrangement can be clearly seen in a fact that appears as part of his defense before King Agrippa,

10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Acts 26:10-11

The apostle confesses that he persecuted the believers in Jesus and removed them from the synagogues. This fact is important; it is also described by Luke in the original account,

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. Acts 9:1-2

Note that both accounts, the references are about Paul’s action, formerly Saul, against the believers in Jesus, that is, the persecution of Saul against men and women of the Gospel of Jesus; they are not just any Jews, they are men and women whom he himself later calls in his epistles, “saints”[12] Why does he take them out of the synagogues? One might think that if they were believers in Jesus they should be in a church, right?

These texts demonstrate that when a Jew professed faith in Jesus did not see the need to leave the synagogues, they continued to congregate in it as before having made confession of faith for Jesus. In fact, in the account of the persecution against Stephen, Luke is careful to relate two important facts; the first, that the number of disciples multiplied greatly in Jerusalem;[13] note that in the description Luke is careful to describe that it was the disciples who multiplied, he does not present it as the church was growing. Second, in the account Luke also takes care to describe that those who rose up against Stephen are part of the synagogue.

Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. Acts 6:9

Why do members of a synagogue rise up against Stephen? Simply because no Jewish convert left the synagogue as part of their decision to follow Jesus. This is overwhelming proof that early believers did not see Christianity as a new and different doctrine; they did not see it as something apart from the Law, nor apart from the synagogue.

Those converted to the faith in Jesus did not see the need to leave the synagogues and form churches; it was Paul who instituted them, mainly in the Gentile regions, as part of his effort to reach the whole provinces from them. Not all, however, saw this strategic purpose. Eventually some were assimilated back into Judaism,[14] others included pagan doctrines,[15] and others completely dissipated into centers of idolatrous assembly.[16] It is surprising that of the seven churches mentioned in Revelation, only two were considered to be churches with sound doctrine.

Evangelization strategies also have to do with choosing the right command centers. In the early years of ministry, Paul used the faith community of Antioch in Syria as his command center,

and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. Acts 14:26 (see also Acts 13:1; 15:22-23; 30; 35)

As the trips multiplied and the time spent in each of the cities visited was longer, other places were chosen for this purpose. One such place was Ephesus, the apostle resided in Ephesus for two full years and from here covered the entire province of Asia.

8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. Acts 19:8-10

Another place chosen by the apostle as the command centers was Troas. In Troas, a maritime city, was where the apostle received the vision to pass into Macedonia;[17] in Troas was where the young Eutichô fell from the third floor,[18] and the point of return of the third apostolic journey.[19] Troas was the place chosen by the apostle to engage in the study of the Word.[20] The apostle recognizes that Troas was an open place for the Gospel.[21]

The command centers must be places with easy access to the region with which they are working. The main reason why the apostle left Antioch from Syria was because the city was too far from the newly opened region of Asia and Macedonia. New regions of evangelism demand new command center.

Although not expressly mentioned, one strategy of evangelization in Paul was his multiple epistles. Not everything Paul wrote survived the time and/or was jealously guarded by some families so as not to make it public. As has been the case, Paul was a prolific writer; the apostle Peter recognizes that among his epistles there are some that are difficult to understand,[22] which shows that there were epistles that circulated widely and to which many people had access.

Paul wrote many epistles not because he wanted to consecrate himself as a writer, not even because he saw the need to give shape to the Revelation he had received; Paul wrote many epistles because he saw the need to correct the course that some communities of faith were taking in the face of the growing threat of apostasy with which they were being attacked.

Another reason for Paul to write epistles was because of the impossibility of being able to move quickly to reach different regions. Many of the apostle’s journeys by land were practically on foot, in many cases on extremely dangerous roads,

25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 2nd. Corinthians 11:25-27

Thus, the epistles that Paul wrote were also his strategies of evangelization for the Gentile regions; it was much more strategic to write epistles because by sharing them with other neighboring regions, he reached other regions while at the same time visiting others,

And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea. Colossians 4:16

The epistles are not only instructions on how to bear life in Christ, they are also instructions on how to evangelize the area where they are located.

but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 1st. Timothy 3:15

in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26 and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. 2nd. Timothy 2:25-26

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: Titus 1:5

There are Epistles of the Apostle Paul that can well be considered as a short course of the process of development of life in Christ, such as the case of the Epistle to the Romans; in the Epistle the reader is led to understand the meaning of the Law and how Jesus is presented as the one who reconciles Law and Justification through faith. Another similar epistle is the Epistle to the Hebrews, which presents a summary of the Mosaic Law, and explains why Jesus is considered the High Priest who offers a perfect, unique sacrifice with which to enforce the entire Law. Each epistle has a specific purpose, and as the same apostle points out in one of them, is profitable for doctrine, for reproof, for correction, for instruction in righteousness.[23]

Another evangelization resource that should be mentioned as an evangelization strategy characteristic of the apostle was his strong emphasis on being accompanied in all his travels by a ministerial staff. No other New Testament preacher had such an emphasis as that shown by Paul in this matter.

This ministerial characteristic appears as a form of work that eventually became his ministerial seal, and with which he was able to cover a vast region, from Jerusalem, and around to Illyricum,[24] as he himself confesses. In his first apostolic journey we see Barnabas and his nephew, John Mark, forming with him an evangelistic team,[25] at least until they leave the port of Paphos in Cyprus; from then on, by the way the writer writes, the story suggests that “others” who were not necessarily Barnabas and John Mark had joined him to accompany him for the rest of his journey.

We read in Acts 13:13: Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: Notice how the writer changes his way of writing by using the expression, company. The writer describes the experience as follows, οι περι τον παυλον (TR1550): those (who were) around Paul, in an apparent reference to Barnabas and John Mark, which most versions translate as Paul’s companions; however, if you look at the entire account before this fact, John Mark was their companion from the time they left Antioch, yet at no point was it shown in the writing that he was part of the group until he decided to return to Jerusalem; so, why use the expression now, οι περι τον παυλον: those who accompanied Paul, if the group was always made up of the same members all the way?

The wording implies by the use of this expression that “others”, definitely residents of the island of Cyprus, had joined them to continue with them for the rest of the journey. We must not lose sight of the fact that Cyprus was inhabited from the time of Stephen’s death by a group of disciples who had come from Jerusalem,

Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. Acts 11:19

There was a considerable community of faith, expatriates from Jerusalem, who settled in Cyprus, and who moved the apostles to visit them as part of the efforts to remedy the persecution which Paul developed against the disciples. On the other hand, who were the elders whom Paul constituted as the rulers of the newly founded churches of the provinces of Pisidia and Licaonia, if they, the disciples of those provinces, were practically neophytes?

And when they had ordained them elders (πρεσβυτερους) in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. Acts 14:23

Although the term was originally used to define people with gray hair, the term “elders” in New Testament texts is not used with the literal meaning of elderly people, although in many cases the coincidence was present. The term “elder” is an honorable designation in recognition primarily for their ability to judge.

The “elders” were an administrative body of the church, constituted in parallel with the instructions upon which the government of Israel was built,

1And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off… 9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:… 14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. Exodus 24:1-14

Thus the “elders” whom Paul instituted as pastors of the “churches” in the visited regions must have had a great trajectory in the faith in Jesus, greater than that attained by those disciples of Pisidia and Licaonia who had just believed the message; these “elders” must have come with Paul, joined him from Cyprus.

But why would these Cypriot disciples have wanted to join him on the journey? The answer to this question is given by the account of the healing of the impotent man of the feet in the city of Lystra. The writer emphasizes that the healing of this man was so notorious among all the inhabitants of the city, so much so that the multitude threw themselves into the streets with an attitude of making sacrifices to Jupiter; the writer explaining this detail writes in the following terms: “ they lifted up their voices, saying in the speech of Lycaonia[26]

The text is forceful in ratifying that the people of those cities spoke the Lycaonia language. How did Paul communicate with them? Paul needed translators to make himself understood. In other words, those who accompanied Paul did so because Paul knew very well that the regions they would visit did not speak Greek or Latin, which were the languages of the Roman Empire.

So we came to the point of understanding why Paul’s emphasis on being accompanied by a ministerial team; the people who accompanied him also fulfilled a function of translators, so that the work team turned out to be also an evangelism strategy.

Not all regions spoke Greek and/or Latin; the expressions scytha[27] and barbarian,[28] for example, are terms for foreign languages and not so much for nationalities; so, the purpose of gathering around oneself and being accompanied by a ministerial staff, was because Paul needed for all his journeys “interpreters” to translate for him while he visited regions whose languages were not the languages he mastered.

Thus, we will see from his second apostolic journey how Paul “recruits” Timothy to accompany him for the rest of his journey; Timothy became an interpreter for Paul. The account of Paul’s encounter with Timothy describes that Timothy had good testimony from those of Lystra and those of Iconium,[29] which if we review again the case of the healing of the impotent of the feet of the city of Lystra, we can recognize that Timothy spoke the Lycaonia language, which is why Paul takes him; Timothy was initially a translation resource for the apostle.

Later on, as the regions visited multiply, Paul is accompanied by other companions who spoke the regional languages to assist him in the translation of the message. For example, let us look at the following references:

And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. Acts 20:4

This reference describes four different regions, which, for the purposes, represent four different regional languages.

However, this strategy of evangelization also had a twofold purpose. On the one hand, it sought to remedy the apostle’s linguistic deficiency in the native languages which he did not master; but over time these same translators became carriers of the message, some of them transcended so much that they became apostles just like Paul. This purpose of ministerial training can be observed in almost all of his epistles,

And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2nd. Timothy 2:2

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: Titus 1:5

And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. Acts 14:23

Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ. 2nd. Corinthians 8:23

for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 2nd. Timothy 4:10

So, in conclusion, there are strategies of evangelization, they are biblical, and it is convenient to define them to develop much more effectiveness within the ministry that the Lord has given us. We should not confuse them with evangelization methodologies, which are inappropriate since the nature of the Gospel is spiritual. Strategies are ways to cover geographical areas, they are forms of penetration before natural obstacles such as language, culture, the accesses of the place, etc., that without a good strategy some places can be unreachable.

Peace of the Lord!

Would you like to collaborate with this ministry by helping us translate it into other languages?

All biblical quotations are taken from the King James Version.

Pastor Pedro Montoya

Twitter: @pastormontoya

WhatsApp 1-407-764-2699

[1] Acts 15:22

[2] Acts 13:4

[3] Ídem 13:14

[4] Ídem 14:6

[5] Ídem 13:5

[6] Ídem 13:6

[7] Ídem 13:14

[8] Ídem 13:51

[9] Ídem 14:6—7

[10] Ídem 14:25

[11] The word קָּהָ֔ל (qahal) appears 50 times throughout the Old Testament.

[12] Read only the references in the epistle to the Romans. Romans 1:7; 8:27; 12:13; 15:25-31; 16:2, 15.

[13] Acts 6:7

[14] Galatians 1:5-7

[15] 1st. Timothy 1:20; 2nd. Timothy 2:18

[16] 1st. John 2:19

[17] Ídem 16:7—9

[18] Ídem 20:9

[19] Ídem 20:25

[20] 2nd. Timothy 4:12-14

[21] Idem 2:12

[22] 2da. Pedro 3:16

[23] 2nd. Timothy 3:16

[24] Romanos 15:19

[25] Hechos 13:13

[26] Acts 14:11

[27] Colossians 3:11

[28] 1st. Corinthians 14:11

[29] Hechos 16:2

How to calculate the tithe I must pay to the Lord

Response to a student

  • The peace of the LORD, pastor, should I specifically separate the consecrated from my salary and from particular jobs only? You know, pastor, I ask you this because sometimes I receive money from another person. For example, I get a tip or I get too much when I do a job.

    • Brother, you are going to answer that question, and when you have the answer you share it with me.

  • The LORD is my provider all comes from Him.

Ministers, I thought it appropriate to share with you the answer I gave to a brother who asked what to include in the tithe calculation.

Brother, I wanted you to exercise your discernment regarding the question you asked, because the process of training demands that the student learn to exercise the Revelation he is receiving from God, as the Word says, that strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil (Hebrews 5:14); so, the answer you have given is according to the Revelation of the Spirit. Very well.

I’m taking this opportunity for you to understand what tithing means. Tithing is not an obligation, it is not a commandment, not even a responsibility before the Lord; whoever learns to define tithing in these terms sooner or later ends up seeing the tithe as a heavy burden from which he will seek to escape.

The tithe is the realization that the Lord is my provider,

8And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. 9And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. 10And Abraham stretched forth his hand, and took the knife to slay his son. 11And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 13And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 14And Abraham called the name of that place Jehovah-Jireh: as it is said to this day, In the mount of the Lord it shall be seen. Genesis 22:8-14

The tithe is the realization that the Lord is my sustainer;

The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot. Psalm 16:5

And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever. Psalm 41:12

The tithe is the testimony of Truth that I do not depend on money to subsist on this earth.

But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Acts 8:20

The tithe is the gratitude of one who has understood the great things that God has done for him and for his house;

and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. Genesis 14:20

and this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:22

Tithing is the satisfaction of knowing that we work for Him;

But the tithes of the children of Israel, which they offer as a heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. Numbers 18:24

Tithing is the joy of understanding that He dwells among us;

then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: Deuteronomy 12:11

The tithe is God’s promise that we shall not want. Every time we tithe, we testify that the Lord is Faithful,

4Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord. 5And as soon as the commandment came abroad, the children of Israel brought in abundance the first fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the Lord their God, and laid them by heaps. 2 Chronicles 31:4-6

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10

If you see well, brother, you will see that the tithe is Revelation and understanding and does not consist in separating only ten percent of what comes into the house; the tithe is not reduced to a deducted amount, we do not ask if it is ten percent of what I receive as salary, if I include tips, we do not ask if it is ten percent of the net or of the gross, or if I have to deduct it also from what I am given. The tithe is the evidence that we have grown in maturity and discernment; it is the evidence that we do not live by the flesh but by the Spirit; the tithe is the evidence that we have no mean heart for the Lord; the tithe is the fruit of the Spirit.

Next time, don’t define how much you should give according to what you have received for your work; don’t excuse yourself behind a mathematical definition, don’t surrender pettiness to the Lord.

6But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 2nd. Corinthians 9:6-8


For the edification of the saints!


All biblical quotations are taken from the King James Version.


Pastor Pedro Montoya

Twitter: @pastormontoya

…I have prayed for you that your faith may not fail

And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32 but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Luke 22:31-32

The most glorious part of a spiritual ministry is when the minister can by constant prayer to the Father sustain those under his care, recognizing that whether they are saved or lost depends on the mantle of protection that he places upon them.

When God raises up a ministry on earth He does so with the specific purpose that the minister may present them at the coming of Jesus, as persons qualified for salvation, that no one be lost in the way. This purpose is the basis of operation upon which the Kingdom of God is developed on earth; we see it reflected in Jesus’ own words when in prayer to the Father He manifested,

6I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word…   9I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine…   12While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. John 17:6-12

Prayer has a spiritual purpose, it was given by the Father as a resource of life and strength, not as a means to “ask” the Father about the things we need to subsist. The first biblical teachings about the value of prayer are found in the book of Exodus, when Pharaoh recognized the authority of the Almighty God of the Hebrews; and he discovered for himself the spiritual cover that Moses and Aaron had over the people,

Then Pharaoh called for Moses and Aaron, and said, Intreat the Lord, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord. Exodus 8:8

And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away: intreat for me. Exodus 8:28

Intreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. Exodus 9:28

Even Manasseh, the most apostate king of all time in Israel, discovered at the end of his days the spiritual value of being under a mantle of prayer,

and prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:13

Jesus knew Peter’s strengths and weaknesses, knew that by his natural impulsivity Peter might incur at some point in an action that would expose him to the risk of losing the ministry he had received from the Father.

The night when Jesus was betrayed by Judas, Jesus discovered to Peter that Satan, days before, had summoned him into heaven, and had demanded that Peter be subjected to a trial of faithfulness; and what had the most impact on Peter was that the Father had granted it.

We’ve known of these satanic summonses before. In the book of Job we read that Satan demanded that Job be tried in his perfection character, and God permitted it.

8And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the Lord, and said, Doth Job fear God for nought? 10 Hast not thou made a hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. 11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. 12 And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord. Job 1:8-12

No matter how righteous and perfect a person may be, struggling alone in the face of any demand that Satan makes for him to be tempted, this person is exposed to perish spiritually; God keeps his soul in heaven, but on earth it becomes necessary for someone to hold him under a cloak of prayer so that he can continue his work; the clearest example we see is when Peter was taken to prison and weighed a death agreement upon him,

Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. 6And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 7And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. Acts 12:5-7

In real life there are cases, many cases of people who have been exposed to satanic attacks, and have succumbed, and the reason for this is because they have had no one to intercede for them in prayer. So far we have seen prayer as a resource to “ask” for the necessary things, for the person, and even for the church, but not as a spiritual warfare resource to seize satanic jurisdiction over the lives of people in a region. A religious concept of prayer and its use has prevailed, and it is in our interest to dissolve it.

The main function of a minister is to keep in prayer those that God has given to his care, we discover it in the evidence that the apostle leaves us in most of his epistles,

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Romans 1:9

cease not to give thanks for you, making mention of you in my prayers; Ephesians 1:16

always in every prayer of mine for you all making request with joy, Philippians 1:4

I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; 2nd. Timothy 1:3

I thank my God, making mention of thee always in my prayers, Philemon 4

The apostle Paul formed and developed in the ministry a team of ministers with the same dedication for the Gospel, and with the same boldness for the Word as he manifested it from the day he made confession of faith for Jesus, they remained firm in the profession of faith until the end; the key to his significant projection was due to the cloak of prayer and spiritual coverage that he sustained on those who worked with him in the extension of the Kingdom with him.

What would have happened if Jesus hadn’t begged the father for Peter? Surely Peter would have been plunged into guilt and regret that he denied his Lord, whom he loved so much, and for whom he had left everything.

The revival of which we have heard preached in our day as a movement of the Spirit of God will not come until we understand the value of prayer and commit ourselves before God to hold under a cloak of prayer to whom the Lord has delegated us, either as a working team, or as members together with those who are part of the body of faith to which we belong. The apostle Paul made it a requirement to help widows that they be involved in a prayer ministry,

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 1st. Timothy 5:5

The apostle exhorts the Lord’s church to be active in prayer for the very life of the church,

rejoicing in hope; patient in tribulation; continuing instant in prayer; Romans 12:12

Continue in prayer, and watch in the same with thanksgiving; Colossians 4:2

Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 1st. Corinthians 7:5

We must extend this life experience to entire countries. Pray for our rulers and for our regions,

Pray without ceasing. 1st. Thessalonians 5:17

I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; 1st. Timothy 2:1-3

We discover that the neglect of this exhortation has caused many of our countries to suffer from the violence caused by the establishment of darkness in governments.

And what about the absence of ministers according to the heart of God? We do not have them because we have not asked the Father for them.

pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. Matthew 9:38

Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Luke 10:2

Do we want revival? Let us begin to pray, to pray to sustain spiritually the members of our congregations of faith; and to pray and cover in prayer those whom the Lord has given under our care. We must understand that we are keepers of our brethren,

And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? Genesis 4:9

And the answer to Cain’s question is: yes, we are my brother’s keeper, otherwise God would not have asked him about Abel his brother. Whoever succumbs to Satan is because he did not have a keeper to take care of him, and that is why he died.



All biblical quotations are taken from the King James Version.



Pastor Pedro Montoya

Twitter: @pastormontoya