Désmios (δέσμιος), Part I: Christ & Barabbas; Paul & the Pýthōn Spirit: “Bound prisoners” Whose binding brings freedom, binding the spirit of deception and transforming captors into disciples

Désmios (δέσμιος)

Etymology and Dictionary Definition

From desmón: ‘Bond’ or ‘chain’; Further derived from the verb déō: ‘to bind’

-> ‘One bound as a captive, prisoner’

16 occurrences in the NT

Introduction

“…I, Paul, the prisoner (désmios) of Christ Jesus for you…”

The impetus for this word study comes from the use of this particular Greek word in the above phrase in Eph 3:1. Certain questions immediately arise:

Why does Paul refer to himself here as a désmios—a '“prisoner”?

Why, specifically, does he use that term as opposed to the more usual term for servant/slave: doûlos?

Furthermore,

Why is it that he, who had been saved out of a religious system of control and oppression now speaks of himself—not as one who had been liberated, who has been empowered as a child of the Most High, a son of the King, a co-heir with Christ (Gal 4:4-7, Rom 8:12-17, 31-32, etc., etc.)—but as a “bound prisoner” of the One Who had set him free?

Is this some sort of Biblical version of Stockholm Syndrome whereby we come to desire—even love—our slavery and bondage?

Or

Could it be the case that this mindset (phrónēma) of the Apostle is the very key to his effectiveness (for we are speaking of him literally millennia later and studying the extraordinary nature of his methodology…)?

That is to say, Paul views himself as one literally bound in chains. He has no autonomy. He does not operate out of self-determination as a liberated ministry head who can then execute his ministry plans in a timeline and through methods that he somehow controls.

Again, he is bound…yet, the question is,

To Whom?

To Christ Jesus Who declared that He “did nothing of Himself” (John 5:19). And further, that His “judgment” was “just” precisely because He did not seek His own will but the will of His Father Who sent Him (John 5:30).

Further, Christ, as we well know, will Himself become a bound prisoner, yet his binding by the pagan and religious rulers of His day will be the very means by which He

“disarmed principalities and powers and made a public spectacle of them, triumphing over them” (Col 2:15).

With these questions and initial thoughts, we begin a deeper examination of the usage of désmios, beginning in the Gospels and moving to the first two occurrences in the book of Acts…where we will encounter the “spirit of Pýthōn”, which will be the focus of this writing.

Summary Synthesis

The first and only three occurrences in the Gospels refer specifically to Barabbas, who will stand as the archetype of man in violent rebellion against God. Being “a notable prisoner” (désmios), he is “bound (déō) in prison with rebels” because he had “committed murder in the insurrection” (Mt 27:15-16, Mk 15:6-7, cf. Lk 23:19). And though a treasonous rebel and murderer, the fallen powers together with the religious elite will absolve him of all guilt.

From Barabbas we then move to Paul. And unlike this murderer who was demonstrated to be guilty and yet set free by pagan authorities in league with fallen religion, Paul will be manifestly innocent yet falsely accused as a treasonous rebel, imprisoned as a désmios, persecuted and finally condemned. And in this way, as we trace the next six occurrences through the life of Paul, we see how he follows in deeper and deeper imitation (Mimētḗs) of the suffering Christ. For just like Jesus, he will himself become a désmios…then falsely accused by the religious elites…then unjustly condemned in a kangaroo court….then handed over to the pagan authorities where he will be ultimately murdered.

This pathway take us into Philippi where Paul (now with Silas and Timothy) come into direct confrontation with the“spirit of Pýthōn” (Acts 16:16a). Discerning how this spirit operates not only to bring "great profit" (16:16b) but also—and more diabolically—how it uses the words of Truth to obstruct the ministration of the Gospel of Truth, Paul exorcises this demon only to be violently beaten and falsely imprisoned (Acts 16:18-24).

There fast bound “in the stocks” with the other désmioi, something incredible happens. His response as one bound unjustly as a prisoner cleanses the remaining infection of the Pýthōn spirit. Responding not with anger and vindictiveness, but by "praying and singing hymns to God", “suddenly” a “great earthquake” ensues which “shakes the foundations of the prison” (desmōtḗrion) such that their bonds (desmà) are broken and the prison doors opened (16:25-26).

Paul and Silas, had become désmioi, like Christ, by resisting the false powers of This Fallen Age. When bound, however, their ministry is far from bounded. As, therefore, “bound prisoners of Christ”, they employ, not the carnal, but spiritual “weapons of warfare.” And accessing the eternal dimension of Christ’s glory through the spirit of prayer and sword of the Word, they “tear down the strongholds” and “cast down the deceptive reasoning (logismoi) remaining from the Pýthōn spirit opening the pathway to true liberty (II Cor 10:4-5…3:17).

Detailed Analysis

From Barabbas, the archetype, to Paul, the Antitype

The first and only three occurrences in the Gospel refer specifically to Barabbas (Mt 27:15-16, Mk 15:6), “a notable prisoner” (désmios) whom, according to the Synoptic authors, was “bound (déō) in prison with rebels” because he had “committed murder in the insurrection” (Mk 15:7, cf. Lk 23:19). That is to say, not only was he a murderer deserving of capital punishment, but moreover, he was a rebel who had committed murder in a failed insurrection, opposing the established order in the act of high treason.

Barabbas, as such, may be seen as the archetype of man in violent rebellion against God, whom—and this is not without note—fallen human society…together with its religious leaders, seeks to absolve of all guilt.

Against this backdrop there is Paul who will become the antitype of Barabbas. Unlike this man who was demonstrated to be guilty and yet set free by pagan authorities in league with fallen religion, Paul will be manifestly innocent yet falsely accused as a treasonous rebel, imprisoned as a désmios, persecuted and finally condemned.

And this, we find, is the upside-down working by the “ruler of this world” (árchōn tou kósmou) and “god of this age” (theós tou aiṓnos), who operates not merely in the realm of fallen politics…but moreover, in the compromised church that, like the political world, seeks for itself greater power and control (John 12:31, 14:30, 16:5-11…II Cor 4:4).

The next six occurrences outline Paul’s journey deeper into the life of the suffering Christ, where he becomes an “imitator” (mimētḗs) of Him who was rejected and condemned to death by the principalities and powers of This Fallen Age.

The spirit of Pýthōn and Paul’s imprisonment in Philippi

The next appearance of désmios comes in Acts 16. Having been “forbidden by the Holy Spirit to preach the word” both in the colony of Asia and Bithynia (16:6-7), Paul is given a “vision” (hórama) in Troas of a man pleading to “come into Macedonia and help” them (16:8-10). Immediately setting a “straight course,” they entered Philippi, the “first city in the district of Macedonia”[1] and arriving in Philippi, they went “outside the city gate” on the “Sabbath day” to a “place of prayer” (16:11-13).

There they met Lydia, a “dealer in purple cloth from the city of Thyatira” with the Lord then opening her heart such that “she and her household were baptized” and she receives Paul and Silas into her own home (16:14-15).

This is where our story begins.

Going once again to a “place of prayer,” they were there confronted by a slave girl who had the “spirit of Pýthōn” (16:16a). As noted in the BDAG (896-97), this term

“was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination.”

The operations of the Pýthōn spirit and its effect

And how is it that this “spirit of Pýthōn” operates?

On the superficial level, it “brought her owners a great profit by fortune-telling” (16:16b). Beneath it, however, and in a quite eye-opening paradox, this evil spirit used the words of Truth to obstruct the ministration of the Gospel of Truth.

“She followed behind Paul and us and kept crying out,

‘These men are servants (doûloi) of the Most High God, who are proclaiming to you the way of salvation.’

And she continued to do this for many days…” (16:17-18a)

Utterly fascinating.

An evil spirit sent from the “father of lies” here uttering the Truth…yet over and over and over again in forceful proclamations…not to draw men into the life of the Gospel, but to drive them away. “For we are not ignorant of his designs (nóēma)…”

“But the devil is the father of lying in such sort, that he covers himself under the ale and deceivable color of truth…that by creeping in craftily he might do the more hurt (Calvin, 191).

“Creeping in craftily” and hiding himself within the folds of religion, this “spirit” is able to “pretend the truth” in a way that “corrupts it. and with a deadly corruption, infects it” (Ibid, 192). While he may “rage openly” and “overthrow the Word of God with false doctrines and gross superstitions” (which we would most often expect), he may also—and more dangerously—“craftily feign that he is a friend of the Word, and so insinuate himself subtilely.” And in this way “he does never hurt more deadly than when he transforms himself into an angel of light” (Ibid, 193).

Think of the fallout when a seemingly great ministerial “light”, be it an evangelist, healer or public figure, is exposed.

“If therefore the light that is in you is darkness, how great is that darkness!”

On the right hand and on the left: from dramatic commendation…to deep spiritual infection

This “double way of resisting the Gospel” the Fathers earlier spoke of as the devil attacking us first on the “left hand”, that is, by open vice or outward hardships and opposition. Then, when we successfully resist these advances, he redoubles his efforts, attacking us “on the right hand”, that is by our “virtues…and spiritual achievements” (Cassian, Institutes, Book XI).

As this story will go on to demonstrate, when these subtle “right hand” attacks fail, the Pýthōn spirit will then move to open “left hand” attacks of violence, beatings and imprisonments. For the moment, however, there is only the subtle insinuation into their ministry. Coming initially as a “friend of the Word,” this spirit offers great, swelling words of affirmation:

“These men are servants of the Most High God, who are proclaiming to you the way of salvation.”

On the surface, a wonderful commendation; beneath a “spiritual infection.”

And thus we remember his attacks on Jesus, Who Himself had to confront such spiritual infecting words that came to Him through the guise of Scripture itself...

From the good shepherd to the false

In tracing a line of this double way of resistance through the OT into the New, we may move from the Good Shepherd of Psalm 23 to the false shepherds of Jer 23 and their unveiling in Matthew 23 through Ezekiel 34 and Isaiah 56 (i.e. 23-34-56). That is to say, all shepherds…and ministers may not be “good.”

And Jesus makes this overwhelmingly clear in His seven “woes” to the religious elite in the final days of His ministry.

“But woe to you, scribes and Pharisees, hypocrites!

For you shut up the Kingdom of Heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in” (Mt 23:13).

The spirit of Pýthōn cannot enter in and so “shuts up the Kingdom” to all others. If he cannot stop the proclamation of the Word with its transforming power, then he begins to proclaim it himself.

Again, attacks on the left hand and on the right; attacks by vice and virtue; by open attacks and hidden subtlety; by obstructing the Word then proclaiming the “way of salvation.”

To which we cry out,

Kyrie eleison!

Yet the Apostle clearly identifies and diagnoses the situation, moving immediately to the spiritual remedy.

The operations of the Gospel spirit amidst the escalating chaos of the Pýthōn spirit

The text continues,

“But Paul became greatly exasperated (diaponéō), and turned and said to the spirit,

‘I command you in the name of Jesus Christ to come out of her!’

And it came out of her at once (16:18).

That is to say, he sees it, diagnoses it and immediately exorcises it. And lest the “right hand” of vainglory assail him, he does so not by his own power and authority, but in full submission to God, he resists this onslaught “in the name of Jesus Christ.”

And in so doing the spirit has to flee (Jam 4:5-8). That is how the Gospel spirit operates in the midst of spiritual battle.

How, then, does the infection of the spirit of Pýthōn spread?

To uncover this, we move to how the profiteers respond to this action:

“But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities,

claiming

“These men are throwing our city into confusion. They are Jews and are advocating customs that are not lawful for us to accept or practice, since we are Romans” (16:19-21).

That is, losing their means of control, they respond by false accusations and lies (again, the “left hand”).

Yet history has taught us that this is one particularly effective method, which has spread its infection from the Garden through all the false prophets and false shepherds in the Old and New Testaments. In the words of Jesus, this spirit has operated from “righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar” (Mt 23:29-35). It was in ascendency in the religious elite’s false accusation and murder of Stephen as those who are “stiff-necked and uncircumcised in heart and ears” and do “always resist the Holy Spirit” (Acts 7:51-60).

And it is in operation in the present day…

Two responses; two effects

Paul responded with the two-edged sword of the spirit of the Word. But how do the people respond? Or…by this point…the mob?

“The crowd joined the attack against them” (16:22a).

And what is the effect?

“And the magistrates tore the clothes off Paul and Silas and ordered them to be beaten with rods.

And if this were not enough (no due process, no trial; only false accusations operating in escalating mass psychosis), then

After they had beaten them severely, they threw them into prison and commanded the jailer to guard them securely. Receiving such orders, he threw them in the inner cell and fastened their feet in the stocks” (16:22b-24).

And yet, in the midst of all of this injustice and mayheim, how is it that Paul and Silas respond?

Anger? Vindictiveness? A phone call to their lawyer?

About midnight Paul and Silas were praying and singing hymns to God, and the rest of the prisoners (désmioi—1st occurrence after the Gospels) were listening to them (16:25).

And what is the effect on these bound prisoners?

“Suddenly a great earthquake occurred, so that the foundations of the prison (desmōtḗrion) were shaken. Immediately all the doors flew open, and the bonds (desmón) of all came loose” (16:26).

Two responses; two effects: The first operates through false accusation then open attacks the effects of which are violence and injustice. The second operates through the spirit of the Word and prayer, the effect of which is hymns of praise to God brining liberty.

And as we should note, this liberty is not physical and temporal but spiritual and eternal. That is to say, all the bound prisoners do not go free out of the prison house. They remain, yet become witnesses (mártyres) of the Lord’s mighty working that supersedes the laws of space and time. And the chief witness will be the jailer...who will become a disciple.

From jailer to disciple

As this story is well known to most of us, we will simply present it below without much comment other than to say this this will include the next occurrence of désmios in the account:

And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners (désmioi) had fled, drew his sword and was about to kill himself.

But Paul called with a loud voice, saying,

“Do yourself no harm, for we are all here.”

Then he called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, “Sirs, what must I do to be saved?”

Though bound prisoners, the Apostles are now the ones able to offers the path to true freedom, not only to him but also to his entire family:

So they said,

“Believe on the Lord Jesus Christ, and you will be saved, you and your household.”

Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized.

Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household (16:27-34).

A concluding note: A series of paradoxes

In these opening uses of désmios we again encounter a series of paradoxes. Entering into the Passion of Jesus, we see the only truly innocent person in this fallen world as a bound prisoner, falsely accused, unjustly condemned and brutally murdered. Next, we encounter Paul and Silas, who, like Jesus, are slandered, beaten and imprisoned for exorcising the Pýthōn spirit of deception.

But what are the effects?

Again, paradox:

Though bound as prisoners in This Age (the third dimension), they themselves are eternally free (in the fourth)

And operating through the freedom of the Spirit in this fourth dimension, even though they “suffer trouble” here and now “as evil doers, even unto bonds (desmón)” , “the word of God is not bound” (déō, II Tim 2:9).

And through the unbound word of God, they bind the false spirit of Pýthōn and set free his captives.

And at the end, though maligned, beaten, falsely condemned and bound in chains (desmón) in the prison house (desmōtḗrion), the unbound word of the Gospel sets at liberty even their very captors…who with their families become witnesses of the paradoxical power of the Glory of the suffering Christ.

Amen! So may it be!