Mark Tabata’s Weekday Devotionals:
Friday January 30 2026
Fighting Smarter Not Harder
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Acts 25:11-For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar.”
Sometimes, when those who oppose the preaching of the Gospel are intent on trying to stop us, we need to up our game and fight them from within their own system.
My Dad called it “fighting smarter, not harder.”
Let me share an example.
I recall (and please bear with me as my memory is sometimes a bit foggy on all the details) a situation several years ago when about nine gentlemen wanted to be baptized into Christ at a local jail ministry. They had responded to the Gospel, but the jailers asked me to come back later that night and baptize them then because of some scheduling issues (which I understood and was happy to do). When I came back, another deputy had come on shift. To put in mildly, he didn’t really care for me (his loss), and was adamant that I be out of the jail by 10:00.
Well, as it turned out, one of the inmates needed to speak with me about some private matters before his baptism, so that took a little extra time. The administrator came back at 10:05, and proceeded to cuss me out. He also left the impression that I would be staying the night at the jail if I didn’t forego the gentleman’s baptism and leave immediately.
My response was simple.
I reminded the deputy that this inmate had a constitutional right to be baptized as an expression of his faith. I calmly explained that I would be happy to spend the night and preach the Word to the inmates behind bars, and assured him that I would also make sure that when I got out of the slammer the next day that the local news would get the full scoop. The deputy would, of course, figure prominently in the story.
He let me perform the baptism that night, and I went home.
(And to be clear: most of the deputies that I have worked with as a Gospel preacher in jail ministry over the last twenty-five years have been cordial, respectful, and considerate).
Now, consider what had taken place.
This gentleman knew that he had no basis to treat me in this fashion. He was just wanting to abuse his power, trample on others, and cause a scene. But when I respectfully asserted my legal rights as a law abiding American citizen, he folded, and a precious soul was saved.
Fighting smarter, not harder.
The Apostle Paul did the same thing.
Acts 22:25-30-And as they bound him with thongs, Paul said to the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?” 26 When the centurion heard that, he went and told the commander, saying, “Take care what you do, for this man is a Roman.” 27 Then the commander came and said to him, “Tell me, are you a Roman?” He said, “Yes.” 28 The commander answered, “With a large sum I obtained this citizenship.” And Paul said, “But I was born a citizen.” 29 Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him. 30 The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.
It was illegal for a law-abiding Roman citizen in the first century to be beaten in this fashion. Knowing this, Paul asserted his legal rights for his own defense.
“This detail about the release is important because it is against Roman law to cane a Roman citizen, and so Paul is owed an apology at the least. Paul’s rights, established by ancient law codes, have been violated. The Valerian (509 BC), Porcian (248 BC), and Julian law codes (ca. 23 BC) affirmed such protections (Conzelmann 1987: 133; Bruce 1990: 366). 6 Livy (Hist. Rom. 10.9.4) notes the heavy penalty for flogging or killing a Roman citizen, according to the Porcian Law (Barrett 1998: 801). Some exceptions allowed Roman citizens to be beaten, but it was never without a full hearing (Williams 1990: 291; Sherwin-White 1963: 72–76). The risk to the magistrates is significant, for part of their role is to protect Romans from injustice. If they fail in giving such protection, they might never serve in such a role again (Dio Cassius, Rom. Hist. 60.24.4). Paul therefore refuses simply to go free, given that as a Roman citizen he has been beaten without a formal charge being proved against him and without receiving a formal hearing. He wishes to make his innocence a matter of record to those in charge and to be publicly escorted out of prison, an act showing his innocence. A false claim of such citizenship could mean execution, so that is not likely here (Witherington 1998: 499–502; Suetonius, Claudius 25.3). As proof of such citizenship, individuals might carry a professio with them, or birth certificate indicating their status. These were small wooden diptychs (Williams 1990: 292; Sherwin-White 1963: 148–49). Normally, however, people did not carry such important documents. It may well be that the officials accepted Paul’s claim because the legal risk to Paul for lying made it unlikely that he would do so. Paul’s public release constituted an added element of protection for the local community. The magistrates would be more careful in the future. The magistrates come, address the concern, and ask (ἠρώτων, ērōtōn) Paul’s group to leave the city, 7 probably to guarantee the peace. Paul and Silas graciously accept. The imperfect tense of ἠρώτων is probably iterative, given the progressive nature of the tense in this context: they “repeatedly asked” them to leave as they discussed the matter. Although the RSV, NET, and NLT translate the aorist verb παρεκάλεσαν (parekalesan) as “apologized,” this rendering may be too strong. The term simply indicates an effort at exhortation and comfort, a conciliation (BAGD 617 §5; BDAG 765 §5), much as the father does with the elder son in the parable of the prodigal, where this term also appears (Luke 15: 28). “Appealed to them” (NASB) and “came to appease them” (NIV) are better renderings. A pattern will emerge in Acts 16–18: Christians are brought before officials, are accused, and are told to stop preaching or face a reaction that seeks to curb their mission, but the mission continues. The mission is shaking the pagan culture, but justice shows that it should not be stopped. Paul notes his suffering here in 1 Thess. 2: 2 and in 2 Cor. 11: 25. These events remain with him.” (Darrell L. Bock, Acts (Baker Exegetical Commentary on the New Testament), 829-831 (Kindle Edition): Grand Rapids, MI: Baker Academic)
Paul did the same thing again later (Acts 25:11). Every Roman citizen had the right to appeal his court-case (even up to Caesar himself) if he believed that he was being treated unjustly. By utilizing this legal right, the Apostle was able to use his citizenship to promote the Gospel in amazing ways.
Philippians 1:12-13-But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, 13 so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ;
Philippians 4:22-All the saints greet you, but especially those who are of Caesar’s household.
Paul fought smarter, not harder.
As a result, he was able to preach the Gospel to many Roman soldiers, and even to the household of Caesar himself! (In fact, did you notice that Paul wrote that some of Caesar’s own family had become saints, ie, members of the church?!).
Preaching the Gospel, standing against evil, and promoting social reform for the wellbeing of our fellow human beings are primary elements of the Great Commission and work of the church (Matthew 28:19-20; Galatians 6:10). We would be wise to adapt Paul’s methods in these goals (1 Corinthians 11:1).
What are some ways that we can use our privileges as American citizens for the furtherance of the Gospel?
What are some ways that we can fight smarter and not necessarily harder?
Give us wisdom, Lord. We thank You! Amen.