December
December 1
Chapter 6, Verse 9, con’t, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
μὴ ἐκλυόμενοι, mē eklyomenoi, “not giving up.” Growing weary is one thing; it happens to all of us — a lot. But giving up is something else. Getting weary, resting, recovering, and going on in life, repeatedly, is what we usually do. “Giving up,” eklyomenoi, from ἐκλύω, ekluo’, means to completely succumb as the result of losing inner strength, exhausted to the point of fainting. Essentially, it is being worn out to the point you quit. Going on is not an option because there seems to be no end or hope. This may happen if you face what seems to be insurmountable “odds,” fear that debilitates and demoralizes, or someone who has already been a “giant” in your path before. So, the question arises, “How do we prevent this from happening?” In Joshua 1, after Moses died and Joshua became the leader of the Hebrews as they were about to enter the Promised Land where they knew many powerful enemies awaited them, God said to Joshua, three times, “be strong and courageous.” Joshua knew God, he had seen God work, and he knew he could trust him. So he stood and did not back down. For us, being strong and courageous begins by being in Christ. And once you are saved, the preparation for battle is a matter of wearing the right armor. In Ephesians 6:10-18, Paul explained how to be equipped to face the enemy and how to stand firm so as to stay in the battle and not give up, “Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints.” Put on, take up, and stand — so you can be strong and courageous. And by all means, pray day and night. Warriors do not run away from battle; they engage the enemy every day knowing the war is already won.
December 2
Chapter 6, Verse 10, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”
Ἄρα οὖν ὡς καιρὸν ἔχομεν, Ara oun hōs kairon echomen, “So then as occasion we have.” “So then,” ara oun, designates a conclusion that is made based on certain facts in view. In verses 6-9, we learned that sowing good seed guarantees a good harvest at the proper time. So, we need to take full advantage of the time God has given to us (Ephesians 5:15), putting ourselves in places where God can make us a blessing to others. The noun καιρός, kairos, from kara, = “head,” referring to things “coming to a head,” properly means a “suitable time,” or “the right time.” Sometimes, opportunities announce themselves, such as when someone asks for help. But, many times, we miss opportunities to serve because we are not watching for them. This often happens when we are too busy or too tired to pay attention. As we discover that to be the case, it is time to slow down and rest. Busy-ness can be the bane of a believer’s call to serve. Seeking success can easily rob us of being a blessing and receiving a blessing from service.
December 3
Chapter 6, Verse 10, con’t, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”
ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, ergazōmetha to agathon pros pantas, “we should work good toward all.” From the common Greek noun ἔργον, ergon, = work(s), deed(s), action, behavior, ἐργάζομαι, ergazomai, = to toil, as in a task or occupation and, by implication, means to work at something that involves a significant investment of time and effort seeking to accomplish something for self or someone else. In other words, work toward a goal. Here, more than just an act of production, it working for something “good,” ἀγαθός, agathos, = good things or benefits(s). The word carries the idea of something inherently good and, for a believer, in the context, describes what originates from God and is empowered by him to be of benefit, driven by faith. Clearly, this is primarily addressing spiritual matters and is a callback to sowing for God’s glory. Sowing “to the Spirit” (vs. 8) tacitly means sharing one’s faith to the lost and teaching other believers how to understand and utilize the fruit of the Spirit in their own lives. We must always remember Paul’s admonition in Colossians 3:23-24, “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” When asked, “How do you serve the Lord,” always answer, “You serve the Lord best when you serve the needs of others.”
December 4
Chapter 6, Verse 10, con’t, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”
μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως, malista de pros tous oikeios tēs pisteōs, “especially now toward those of the household of faith.” Doing good, helping others, extends to our family, friends, acquaintances, strangers, and even those we might consider enemies. But, here, Paul used the superlative adverb malista, which means in or to the greatest degree. the adjective οἰκεῖος, oikeios, from oikos, = a house or household, is a group of persons who are related by blood kinship (1 Timothy 5:8), or a group who are closely knitted together through a common cause or system of beliefs. Paul addressed this kind of relationship in Ephesians 2:19-22, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” The connecting link is faith, faith in Christ, and participation in a fellowship of believers. . .the local church. In terms of who is “we” who have a take the opportunity to serve, in light of 1 Timothy 5, it is both the head of an individual household, as well as all of its members, and the elders in a congregation who lead the members in doing good. In 1 Timothy 3:4-5, in regard to primary church leaders, Paul wrote, “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” In order to do good, believers must learn how to be good managers of all God has given to them.
December 5
Chapter 6, Verse 10, con’t, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”
EXCURSUS: How Should An Individual Household of Faith Operate?
First, we must discover the Foundation and Concept behind the term household of faith as given in Galatians 6:10. Generally, it refers to a collective family of believers united in commitment to serve and obey God according to Scripture. In the New Testament, “household,” oikos, begins with a biological family and extends to any group or associates who share the same devotion to Christ. Beyond the individual household, it clearly refers to members of a local church who, together, share the same values as they do at home.
One key passage concerning this household is Ephesians 2:11-13 and 2:19-22. Verses 11-13 say, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Verses 19-22 continue, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” The Lord Jesus Christ is the cornerstone that makes every household of real, abiding faith, both of the individual family and the local church, viable, vibrant, and vocal in the world.
Second, we must consider Roles and Responsibilities in a household of faith. Apart from church leadership as discussed in 1 & 2 Timothy, “at home” parents have the responsibility for instructing their children in the truth of God’s word as they model a Christ-like attitude, love, and discipline. Children are called to honor their parents (Exodus 20:12), learn obedience at home and in the world, and show reverence for God. While the practice of teaching is appropriate in church, the main role of parents beyond room, board, and general education is providing spiritual guidance so their children can come to their own personal faith in Christ.
Third, we need to think about Devotions in a household of faith. Many believers try to base their worship and devotion on church attendance. That is patently wrong. A true household of faith develops habits that focus on God and strengthen the family relationship. The primary and most powerful means of being strong at home is prayer. Regular prayer, both individually and as a family invites God’s presence and maintains unity. It also brings peace and strengthens the relationship of mothers and fathers between themselves and to their children. Reading the bible together and discussing the stories contained in Scripture should always be the foundation of biblical learning for an child and parents. This regular practice equips the members to be strong in Christ and to face the challenges of the world.
And Fourth, a christian household should be recognized from within, among it members, and without by neighbors and passersby as a place of accountability and discipline. At home, accountability almost always guarantees simple obedience and following rules when away from home. With accountability, parents, one to another, and for the sake of their children, discipline is absolutely necessary as it maintains proper order, restores from fault, and keeps each member moving in the direction of personal holiness.
The result of having a strong, believing, household of faith should be a desire by every member to share their faith in Christ and help others enjoy the peace that comes from having such a place to rest at the end of a busy day.
December 6
Chapter 6, Verse 11, “See with what large letters I am writing to you with my own hand.”
The remainder of this letter, verses 11-18, may be referred to as an epilogue, offering both a review of the main issues of the letter and an encouragement to continue walking in faith and not works. It also provides a sort of “signature” for Paul, reiterating his claim of authorship from 1:1. The two main views of the statement about “large letters” and “with my own hand” are that someone else wrote Paul’s words on paper and he wrote this section himself in “all caps,” and the other prevailing view is that because of his poor eyesight, he had to use very large handwriting in order to see what he was putting on paper. We do not know for sure if it is either, or. Regardless, it does point to Paul’s typical use of a scriber (amanuensis = a person employed to transcribe the words of others), who did the actual writing. The was a common practice in those days. However, during those same days, many forged letters were being passed around from church to church in the name of the apostles to gain credibility. So the point is, while Paul had an “administrative assistant” most of the time (likely), or he did his own writing, the section summarizes Paul’s argument for the whole letter as he said goodbye to the churches of Galatia.
December 7
Chapter 6, Verse 12, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.”
Ὅσοι θέλουσιν, Hosoi thelousin, “As many as wish.” Who are “those” people to whom Paul was referring? The are the ones who had cast doubt about the true gospel in 1:6-7, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.” In regard to their efforts, Paul wrote in 1:8, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” “Accursed,” anathema, means banned or excommunicated. Do not have anything to do with them. In Chapter 2 they were “certain men” of the “circumcision party” (2:12). It should be noted that their influence even caused Peter to shy away to avoid controversy (instead of standing up to them). In 3:12, Paul asked the Galatians, “Who has bewitched you?” In 3:10, he identified them as “those who “rely on works of the law.” In chapter 5, they are identified as people who live according to “the desires of the flesh,” and he made it clear that they would not “inherit the kingdom of God” (5:21). The are, of course, the judaizers, those committed to religion but not to Christ. Then and now, religion demands works to be right with God whereas the gospel of Christ only requires faith alone in Christ alone. The choice is clear. The religious crowd will face Jesus one day. And when they say, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? (Matthew 7:22), he will reply, “I never knew you; depart from me, you workers of lawlessness” (Matthew 7:23).
December 8
Chapter 6, Verse 12, con’t, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.”
θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, thelousin euprosōpēsai in sarki, “wish to have a fair appearance in [the] flesh.” In the 1950’s, at Christmastime, the Sears and Roebuck Company published a giant catalog called the “Wish Book.” For a kid, it was a bonanza of pictures and descriptions of all the toys imaginable. Children paid no attention to the prices; they would only point to the pictures and say, “I want that.” “Want” in this verse, also “wish” or “desire,” is the verb θέλω, thelo’; it refers to a person who exerts their will in the sense of wanting something, regardless of the cost to others. It communicates a constant and determined application of self-will. That is what happens when a person is following religion and its rules instead of following the Spirit of God in truth as clearly revealed in Scripture. Religionists, like the judaizers, use pressure tactics, which are manipulative strategies (strategy implies planning beforehand) employed to force someone into a decision or action. Often, this is accomplished by creating a sense of urgency, fear, guilt, or exploiting social dynamics among peer groups. Their aim is to bypass rational thought and revealed truth in favor of following a false, perceived necessity. Regarding this practice, Paul wrote, “For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.”
December 9
Chapter 6, Verse 12, con’t, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.”
Those (judaizers, false teachers) want (wish, have a strong desire) “to make a good showing.” To make a good showing is a single word, εὐπροσωπῆσαι, euprosōpēsai, also translated “want to look good to others” (NLT), “to make a good impression” (CSB), “to make a big deal out of physical things” (GWN), “to seem important” (BBE). Years ago, while translating this for a Greek grammar class in seminary, I rendered it they want “to show off and gain influence.” What I meant was the false teachers wanted to hold sway over the minds of the believers so they could control them. It is similar to putting on a stage show hoping for accolades and applause, only the purpose was to draw attention away from Christ and toward empty religious practice. This is only place in the New Testament this word is used and, in a literal sense, it means to put on a face of compassion while in the heart being completely insincere. The Lord Jesus Christ, himself, addressed this sort of religious leader in Matthew 23. In verses 27-28, he said, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.” One thing to be sure of is that religionists, including legalist, hyper-spiritualists, and healers, change their tune to reach their immediate audience and they become agitated when a listener asks for biblical evidence of their claims. Any church or individual who attempts to change the gospel message by adding or taking away from it, is a liar. Beware.
December 10
Chapter 6, Verse 12, con’t, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.”
It is actually easy to understand why the judaizers insisted on the addition of rules to God’s simple plan of salvation. Following rules is all they had ever known and the religious tradition of circumcision was indelibly burned into their minds. In Genesis 12:11, God said to Abram, “You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you.” In Genesis 17:14, God added, “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” And in Genesis 17:25, the Bible reports, “And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.” But in Jeremiah 9:23-26, we read, “Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” “Behold, the days are coming, declares the Lord, when I will punish all those who are circumcised merely in the flesh— Egypt, Judah, Edom, the sons of Ammon, Moab, and all who dwell in the desert who cut the corners of their hair, for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart.” Uncircumcised in heart is the issue. Paul wrote in Romans 7:4-6, “Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.” And in Romans 8:1-4, he offered, “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” Back in Galatians 2, where the apostle reminded the people he had spent many years alone with God and his message of faith alone in Christ alone had been accepted by the Jewish church leaders (Peter and John), he wrote in 2:15-16, “We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” And in 2:20, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” The false teachers could not understand the truth because to them it was entirely too simple and foolish (1 Corinthians 2:14). Paul put it like this in Philippians 3:1-3, “Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you. Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.”
December 11
Chapter 6, Verse 12, con’t, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.”
οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, houtoi anankazousin hymas peritemnesthai, “these compel you to be circumcised.” We know very well who Paul was talking about and we know what they wanted to do. So the key in this phrase is “force.” The verb ἀναγκάζω, anagkazo’, is also translated “compel,” “constrain,” and even “telling you” (forcefully). The root is ἀνάγκη, anagke’, = necessitate, or make one thing necessary to allow another thing to happen. In that setting, it was nothing more than religious coercion, especially when it was considered to be an urgent need. In 1:8-9, Paul wrote, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” That gospel is made plain in 1 Corinthians 15:1-4, “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” Faith alone in Christ alone, based on his sinless life, vicarious death, and victorious resurrection is what saves. Requiring anything else, including baptism, second blessings, tongues, or prayers, is religion, and not faith.
December 12
Chapter 6, Verse 12, con’t, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.“
We are reminded that in Galatians 2:12, “certain men came from James,” and when they arrived as Peter was sharing a meal with the Gentile believers, the rest of the Jews who were there “acted hypocritically with him.” In Galatians 2:14, Paul stated, “But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” Even Barnabas, Paul’s trusted companion shrank in fear of these men. Their national, religious, and historic identity was so strong, they knew if they openly opposed these members of the “circumcision party” they would be rejected by their own Jewish communities. That persecution would likely involve being rejected at synagogues, loss of financial standing, and possibly even beatings. “The cross of Christ” was a problem for them (even though it was the answer) because it required divine death as the only solution to man’s sin–apart from works of the flesh (law). The real problem the judaizers had with Paul and his gospel is reflected in 1 Timothy 2:5-7, “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.”
December 13
Chapter 6, Verse 13, “For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh.”
In 1 Corinthians 13:11, Paul wrote, “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways.” When I was a child, I played like a child. Sometimes, I was a superhero and at other times a cowboy, complete with two six-guns and a holster. Pretending was part of life. But then, I grew up. Have you ever noticed or been around an adult who desperately wanted you to believe they were something they were not? That is not pretending; it is faking. Pretending, at least for a child, is about playing or acting out a role for a short period; it is fantasy and usually harmless. Faking carries a much stronger, negative sense of deliberate, malicious deception, like counterfeiting or conning someone for personal gain. It often involves a serious lack of authenticity and harmful intent. Sometimes, it is referred to a pretense, an insincere attempt to attain a certain condition, quality, or outcome. In this verse, “keep” is a form of the verb φυλάσσω, phulasso’, meaning to guard, preserve of obey. The idea is to be vigilant about something. These purveyors of circumcision were not serious about their own declared standard, the law. In a word, they were true hypocrites. In Mark 12:38-40 (also Luke 20: 46-47), Jesus described this sort of behavior when he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces and have the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” They were serious, but only about themselves. Do not be hypocritical; be honest, be yourself, be found in Christ.
December 14
Chapter 6, Verse 13, con’t, “For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh.”
“Those who want” in verse 12, are “they [who] desire” in verse 13. The same thelousin, from thelo = to desire, wish, want, etc., is used in both cases. They were all about “getting their way” in the flesh (as over against being in the spirit) for a specific, ungodly purpose. It was ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται, hina en tē hymetera sarki kauchēsōntai, “so that in your flesh they may boast.” The verb καυχάομαι, kauchaomai, properly means to live with “head up high.” When living with God-given confidence, it is a very good thing because all credit is given to God. Here, that is not at all true. These judaizers were operating from a high level of self-confidence, so their bragging about proselytizing someone over to their false gospel was extremely sinful pride, just like the scribes and pharisees, their forerunners. Another “woe” Jesus issued to them is found in Matthew 23:13-15, “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in. Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.” Anything and everything that draws a person away from the gospel of Christ enlarges hell.
December 15
Chapter 6, Verse 13, con’t, “For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh.”
EXCURSUS: The Biblical Problem With Boasting
Generally, when a person is bragging, they are talking with excessive pride about their achievements, possessions, or skills, often to show off or impress others, and it usually comes across as arrogant, self-centered, or insecure. It is about glorifying oneself and expects admiration or envy.
Biblically, it is a problem because it is rooted in pride. Boasting about personal accomplishments reflects an arrogant spirit, taking credit for what God has given. Boasting brings misplaced glory because it elevates human achievement above God, ignoring that all abilities and gifts comes from him (1 Corinthians 4:7). It is spiritually dangerous because it suggests salvation and/or success is earned by works, not freely given by God’s grace (Ephesians 2:8-9). And it is foolishness because it is only temporary and arrogant, especially considering the brevity of life (James 4:13-16).
If a person is going to boast, they should always remember to only boast in the Lord. The primary command is to boast in God’s character, justice, and love (Jeremiah 9:23-24, 1 Corinthians 1:31). You should boast in the Cross of Christ, finding glory and hope in Jesus’ redemptive work (Galatians 6:14). And when dealing with the negative side of life, you should boast in your own personal weaknesses and shortcomings because this reveals a sure reliance on God’s power (2 Corinthians 12:9, Romans 5:3).
Jeremiah 9:23-24 says, “Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” In essence, the Bible condemns taking glory for oneself but encourages a redirection of all praise and confidence to God, who is the ultimate source and sustainer of all good things.
December 16
Chapter 6, Verse 14, “But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”
The phrase, Ἐμοὶ δὲ μὴ γένοιτο, Emoi de mē genoito, “For me however never may it be,” is a formal expression sometimes used in modern language as “I would not presume,” “It is not my wish,” or “I do not want to. . .” Ever how it is expressed, it my be employed before saying or doing something the speaker might seem unqualified or unwilling to do, often with irony, to soften a criticism or opinion, like, “Far be it from me to criticize, but. . .” The core idea being that the action (like judging, interfering, or advising) is “far away” from the speakers intent. That is not at all what it is or how it is used here. In Greek, mē genoito, “may it never be,” is the strongest way to express a negative and is mostly used by Paul in the New Testament. Essentially, he was saying “God forbid.” He wanted to make it clear that his life was completely anchored to Jesus and, in Christ and Christ alone was his boasting. Always remember what Paul wrote in Philippians 3:4-9, “If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.” When we give up on the flesh and take up the Spirit of God, it is easy to “defend the faith once for all delivered unto the saints” (Jude 1:3).
December 17
Chapter 6, Verse 14, con’t,”But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”
Everywhere Paul went, he preached the gospel; and everywhere he went, someone was proclaiming “a” gospel that was in some way false. In Galatia, the judaizers were adding to it–circumcision (the law). So, here in verse 14, he drilled down to the specific issue of the cross. In this phrase, he did not just write “a” cross; he wrote τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, tō staurō tou Kyriou hēmōn Iēsou Christou, “the cross of the Lord of us Jesus Christ.” Jesus, who is the Christ, is the Lord of us because of the cross. In Luke 22:42, Jesus prayed, “Father, if you are willing, remove this cup [crucifixion on the cross] from me. Nevertheless, not my will, but yours, be done.” And in Hebrews 12:1-2, Paul wrote, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” In Colossians 2:6-7, we read, “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” Verses 13-14 read, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.” Without the cross, there is no gospel. Paul brought clarity to the necessity of the cross in 1 Corinthians 1:17-18, “For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power. For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” The world believes the cross is absurd. Believers know the cross is absolutely necessary for salvation.
December 18
Chapter 6, Verse 14, con’t,”But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”
The phrase δι’ οὗ, di’ hou, “by which,” or “through which,” could just as easily be “by whom,” or “through whom,” because the cross event and Christ who died on it cannot be separated. It was the work of Christ on the cross that drew Paul to Jesus, changed his life and his future, and allowed him to preach the gospel and lead untold numbers of people to their own personal faith. The noun κόσμος, kosmos, “world,” is connected to the verb kosmeo, which means to adorn or put in order, which is exactly what God did when he created the earth. But the sin of mankind caused the spiritual meaning of the word to change dramatically. In the New Testament, it often refers to all of humanity, its systems and beliefs, all completely estranged from God. In the Greek text, the word right beside kosmos is ἐσταύρωται, estaurōtai, “has been crucified,” the perfect tense of σταυρόω, stauroo’, = “cross.” It is common in Greek literature, denoting the instrument of torture used to kill those attached to it. In the present context, Paul was using it both literally and figuratively. The perfect tense means a completed action. When Paul accepted Christ, by grace through faith, he was crucified with Christ, once and for all time. The dead spirit of Paul was made alive. The present tense also means an ongoing result or action. Paul was no longer ruled by death. He had been delivered to a new life, in Christ, that gave him the motive and authority to serve the Lord with gladness. And the present tense also represents a believers “forever” state in union with Christ. Essentially, Paul was declaring that the world could no longer affect his daily walk with God. He wrote in Philippians 410-13, “I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me.”
December 19
Chapter 6, Verse 14, con’t,”But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”
Galatians 6:14, in the Phillips paraphrase, reads, “Yet God forbid that I should boast about anything or anybody except the cross of our Lord Jesus Christ, which means that the world is a dead thing to me and I am a dead man to the world.” Paul was one of them, circumcised, a Hebrew of Hebrews, a Pharisee, and persecutor of Christ’s church (Philippians 3:4-6). He fit in, acted and talked just like all the other Christ deniers, followed the law with zeal. . .and then on the road to Damascus, with plans to continue his rampage against Christians, the Spirit of God brought conviction upon his heart and, in repentance, he trusted Jesus as Savior and Lord in response to God’s personal call. From that day forward, that moment, he died to the world. Not only was he abandoned by his friends, but he turn away from everything they believed and walked with God, in Christ. After he discovered the true foundation of salvation by faith through grace, he built his life upon that solid rock who is Christ–and nothing else. He wrote in 1 Corinthians 2:1-2, “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified.” He was dead to the world because he separated himself from it for a better way. In Romans10:1-4, he wrote, “Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.” And in verses 9-10, he continued, “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” We must always remember it is God alone who saves and God alone who sanctifies. Our part is to make a deliberate determination to focus only on what God focuses on–the souls of humanity who desperately need to hear the truth of God’s word so that they, too, may trust Christ and die to the world, and the world to them.
December 20
Chapter 6, Verse 14, con’t, “But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”
EXCURSUS: What Does It Mean To Be Dead To The World?
The issue is what is called Biblical Separation. It is the acknowledgement that God has called believers out of the world and into personal purity while living in sinful cultures. It means (and requires) living a life distinct from worldly values, attitudes, and practices, reflecting God’s holiness as “salt and light” (Matthew 5:13-16) in society, but not withdrawing physically (John 5:13-16).
As believers, we are always being sanctified by God. A significant part of that process is our willingness to by physically and spiritually pure. We must have distinct motives in life that align with Christ’s teachings, especially in the area of our witness to the world. In order to have an effective witness, we must have an internal, transformed mindset (Romans 12:1-2) and outward actions that honor God while avoiding corrupting influences.
Harkening back to Isaiah 52:11, Paul addressed this call of God in 2 Corinthians 6:14-18, “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.”
By discernment, transformation, and bold witness, we can be gospel bringers and world changers for the glory of God.
December 21
Chapter 6, Verse 15, “For neither circumcision counts for anything, nor uncircumcision, but a new creation.”
οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία ἀλλὰ καινὴ κτίσις, oute gar peritomē ti estin oute akrobystia alla kainē ktisis, “Neither for circumcision anything is or uncircumcision instead a new creation.” “For,” gar, is a term of explanation. Paul is explaining why he only glories/boasts in the cross of Christ. Circumcision, peritome’, is of no advantage to the Jew, and not being circumcised akrobystia, is of no advantage to Gentiles. The parallel passage to this is Galatians 5:6, “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” Work nor non-works do anything for a sinner. For those who insist of doing to be saved, the question begs, “When do you know you have done enough to satisfy God’s demand of payment for sin?” Paul wrote quite plainly in Romans 6:23, “The wages of sin is death.” You certainly get a payday for what you do but, sadly, death is the end of works because works cannot save. A person simply cannot do enough or be good enough to earn salvation. That is why the second half of Romans 6:23 says, ” but the free gift [grace] of God is eternal life in Christ Jesus our Lord.” If you are trying to work you way into heaven, stop holding out hope that you can somehow appease God into accepting you on your own terms. Turn to Jesus.
December 22
Chapter 6, Verse 15, con’t, “For neither circumcision counts for anything, nor uncircumcision, but a new creation.”
The reason works do not matter, and that means all works, works we conjure through our own efforts or ecclesiastical works we offer to a church or those offered to us, is the work of Christ at Calvary is the only sufficient means of salvation. In that divine moment we realize we are completely separated from God by our sin, and we turn our heart and mind to God in repentance, and then we receive the Lord Jesus Christ as our Savior and Lord, the most amazing heavenly transaction occurs–we are made a new creation. “New,” καινός, kainos, is an adjective that points to something which has not existed before. It indicates innovation, freshness, a different quality. It is the new birth, or what Jesus called being born again in John 3. “Creation,” κτίσις, ktisis, refers to bringing something into existence that did not exist before. It is the idea Paul wrote about in Hebrews 11:1-3, Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” Paul gave clarity to this in 2 Corinthians 5:16-19, “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.” Being a new creation is all about what God has done for us. Living that out is all about us finding and following God’s plan for our lives.
December 23
Chapter 6, Verse 15, con’t, “For neither circumcision counts for anything, nor uncircumcision, but a new creation.”
EXCURSUS: The Eternal Significance of the New Birth
A good question to ask at this juncture is, “What is the Meaning of Life?” A myriad of answers is available, and maybe another question could be asked, “What gives meaning to life?” Again, possible answers abound, but in regard to eternal significance and the new birth, the is quite simply to walk in the ways of God according to his holy word.
Understand that everyone matters. Every person has significance in God’s sight and only he is sufficient to fill the emptiness that every soul experiences at some time in their life. The bible tells us to love the lord with all our heart and with all our soul, and with all our might. But how do we do that?
In John 3, a very religious man, one of the Pharisees, named Nicodemus, came to visit Jesus one night, and asked him a question, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” At first glance, the answer Jesus gave might seem a little strange, until you understand that he was speaking about the eternal significance of the new birth. He said, “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God. Nicodemus, a giant of the Hebrew faith, did not understand and countered, “How can a man be born when he is old?” Of course, the answer is he cannot, at least physically.
Jesus went on to remind him of an Old Testament story about Moses, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (John 3:14). He was talking about God’s instruction to Moses to put a brass image of a snake on a pole in the middle of the Hebrew camp because small serpents were biting the people and they were dying in the wilderness. God’s message was if the people would simply look at the snake on the pole and believe that God would heal them upon their obedient glance, they would be saved from death. Nicodemus surely understood that.
Then Jesus said, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:16-17). This is the new birth. It is completely spiritual, it is from above, a creates something new in a person, it requires faith in Christ, it replaces our heart of stone with a heart of flesh, making us responsive to God, and it is all God’s initiative, his gracious work, not something we can achieve through our own will or deeds.
Later, in John 14, Jesus said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And Peter wrote, “Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Peter 1:22-23). For there to be a new creation, there must be a new birth.
December 24
Chapter 6, Verse 16, “And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”
Καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, Kai hosoi tō kanoni toutō stoichēsousin, “And as many as those who rule by this will walk.” The verb κανών, kanon, from kane = “reed,” pertains to any straight object that is used to measure other things. Here, it refers to a standard of conduct — not the “rule of law,” but the rule of grace. It is and is not a play on words. Works and law are the standard that cannot be kept and bring death. Grace is the standard of truth that brings freedom in Christ. The verb στοιχέω, stoicheo’, from stoichos = row or line, means to “walk in line,” a straight line, as in following in someone’s footsteps. Figuratively, it means to behave properly, to conduct one’s life according to a recognized standard. It is interesting to note that hosoi, “as many as,” is the same term used in John 1:11-13, “He came to his own [the Jewish people], and his own people did not receive him [they rejected him]. But to all [hosoi — “as many as”] who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” The rule of faith is that all who receive Jesus as Savior and Lord, apart from any works, will be saved.
December 25
Chapter 6, Verse 16, con’t, “And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”
Peace is a quality of life not based on the absence of conflict or war. It is not necessarily even the opposite of chaos, because peace can be present in the midst of havoc. The noun εἰρήνη, eiréné, “peace,” is from the verb eiro = to join or bind together that which has been separated. In a literal sense, it portrays putting back together two parts of something that were once one, restoring them to their natural state whereby they function as they should. Making peace can certainly settle the dissension of warring parties and, where peace exists, chaos is usually absent. But more than being about resolution, peace is about reconciliation. Peace as the world sees it is almost always temporary as conflict constantly roils in the hearts of men because of their supposed need for power and control. Peace from God is different. It is the product of grace that enters the life of a believer when they place their faith in Christ. In all his letters, save Hebrews, peace is present with grace. And as is the case at the end of 2 Corinthians, he called for peace, “Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you” (2 Corinthians 13:11). Living in peace means being at peace with God and men.
December 26
Chapter 6, Verse 16, con’t, “And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”
The peace of God comes to us wrapped in his grace when we trust Jesus as Savior and Lord. But both grace and peace are only available to us because of God’s mercy. Mercy, ἔλεος, eleos, is the outpouring of pity (God’s compassion and affection for his fallen creation) and presupposes need from those who receive it as well as the ability to provide it. In the Septuagint (LXX – Greek translation of the Hebrew Old Testament) the word eleos is used for חֵסֵד, chesed, “covenant loyalty,” that quality of God which binds him to his people as he repeatedly moves in their direction in spite of their failings. Many times, it is translated “loving kindness.” Unlike other humans, God cares about us regardless of what we have done, even though we should be the recipients of his wrath — because of sin. Sin came through Adam, grace came through Jesus. Grace meets our need of salvation because of our guilt while mercy meets our need for compassion because of our suffering that is the result of sin. And we must remember all this is possible not just because God displays and offers his love to us, but because God is love, pure and holy.
December 27
Chapter 6, Verse 16, con’t, “And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”
τὸν Ἰσραὴλ τοῦ Θεοῦ, ton Israēl tou Theou, “the Israel of God.” Some commentators postulate that this is a reference to the “true church.” The evidence and context do not support that idea, at all. The two uses of “upon” with “and” in the second use indicate two groups were in Paul’s mind. Also, all 65 other direct references to Israel in the New Testament refer to Jews. In addition, Paul had spent the bulk of this letter delineating between law and grace, the false teaching of the judaizers and the gospel of Christ. It makes no sense that he would now somehow bring Gentile believers into some special designation that God held for the nation he called out of Abraham. The church is never called a “spiritual Israel” or a “new Israel.” Israel is used either nationally or of a believing remnant of the group. Paul himself distinguished between Israel and Gentiles (1 Corinthians 10:31-32) and between Jewish believers and Gentile believers (Romans 9:6). The Israel of God, in Galatians 6:16 are quite simply the Jews who accepted Christ just like the Gentiles — by faith. Paul’s great concern for Israel is given in Romans 10:1-4, “Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.” Thanks be to God the gospel is sufficient for all people of every tongue and every nation who believe.
December 28
Chapter 6, Verse 17, “From now on let no one cause me trouble, for I bear on my body the marks of Jesus.”
Τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω, Tou loipou kopous moi mēdeis parechetō, “The henceforth troubles to me no one let give.” In the vernacular of today, Paul could have said, “Get off my back. Enough is enough.” The noun κόπος, kopos, from the verb kopto, “to cut down” or “to strike,” refers to striking ones own chest as a sign of sorrow. Kopos, then, is a condition of emotional and sometimes physical distress brought on by the actions of someone else. Here, Paul was speaking about the foolish, unbiblical claims of the false teachers who would not relent of their idiocy. But in brings to mind the immense suffering he endured for his faith. He was beaten 5 times with 39 lashes and 3 times with rods; he was stoned, shipwrecked 3 times, spent time adrift at sea; he was continually in danger from bandits, false believers, and authorities, and he suffered hunger, thirst, cold, nakedness, and sleepless nights–all because of his faith. And, he bore some sort of “thorn in the flesh” that plagued him (2 Corinthians 11:23-28; 12:7). Yet, in all of this, he remembered what Jesus said to him, “My grace is sufficient for you, my power is made perfect in weakness” (2 Corinthians 12:9). And then he said in verse 10, “For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.” So he had just cause to tell the false teachers to leave him alone.
December 29
Chapter 6, Verse 17, con’t, “From now on let no one cause me trouble, for I bear on my body the marks of Jesus.”
ἐγὼ γὰρ τὰ στίγματα τοῦ Ἰησοῦ ἐν τῷ σώματί μου βαστάζω, egō gar ta stigmata tou Iēsou en tō sōmati mou bastazō, “I for the marks of Jesus on of the body of me bear.” Gar, “for,” is Paul explaining why the legalists should leave him alone. Most certainly, they were not happy because he had survived so much antagonism and pain. The were incensed that his gospel preaching had proven successful in seeing lives changed, something their teaching could not accomplish. But is was the very marks he bore that gave him the authority. All his troubles, literally and figuratively, distinguished him as a genuine servant of Christ. The word stigmata, a form of στίγμα, stigma, is from stizo = to make a puncture to mark, to brand the skin. It was actually used to describe the prick marks, the brand of ownership on the body of soldiers, slaves, or religious followers. It was a permanent scar and played a definite identifying role in Paul’s day. But Paul’s stigma was not done with pin and ink. It was accomplished with real wounds that displayed his complete devotion to Jesus. The verb βαστάζω, bastazo’, “to bear,” generally means to pick up and hold; i.e., to support a burden and to do it willingly and with patience. Paul was willing to face persecution, to be physically afflicted, and even to lose his life for the cause of Christ. His strong desire to minister in the name of Jesus is reflected in Philippians 1:21-26, “For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.”
December 30
Chapter 6, Verse 18, “The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.”
Paul opened this letter by writing to the churches of Galatia, “Grace to you,” and now he closes the letter with “grace. . .be with your spirit.” Everything Paul sought to do as a believer was bathed in grace. He had no other message. In Acts 9, after Paul went toe-to-toe with Jesus on the road to Damascus, was blinded, regained his sight, was filled with the Holy Spirit, ate, and regained strength, the scripture says, “For some days he was with the disciples at Damascus. And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.” And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ” (Acts 9:19b-22). He proved that Jesus is the Christ. How did he do that only days after his conversion? Be grace. Paul learned very quickly a great truth found in 1 John 4:4, “he who is in you is greater than he who is in the world.” The beauty of that truth is found in 1 John 4:13-15, “By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.” So Paul’s simple and powerful message was, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:8-10). God’s grace envelops our lives when we believe. It fills us, empowers us, and sends us out to share it. Grace gives us courage and confidence. Paul wrote in Romans 8:31-33, “What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies.” And he concluded in verses 37-39, “No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” This is particular grace that is assigned and applied to everyone who trusts the Lord Jesus Christ as Savior and Lord. May it always guide your spirit.
December 31
Chapter 6, Verse 18, “The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.”
People often utilize the term brother to mean general camaraderie, the people they “hang out” with at work, those on a sports teams, or those in some sort of club. In the military, soldiers are often referred to as brothers-in-arms. In life, we develop closeness, as we should, with other people, most often with those of like interests. When Paul used the word adelphoi, “brothers,” he was talking about kinfolk. It is a blood-relationship based on being part of the family of God, in Christ. In Proverbs 18:24, Solomon wrote, “A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.” The King James Version renders it, “A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.” It teaches that while having many companions can lead to ruin or superficiality, a truly loyal friend offers valuable, steadfast support, sticking closer than even family, often pointing to Jesus as the ultimate faithful friend who remains present in all circumstances. True, Christian brotherhood is crucial for spiritual growth, providing essential unity, mutual support, and accountability, reflecting God’s design for community, as seen in Jesus’s example and the early church. It fosters love, shared burdens, encouragement and a deeper experience of faith that transcends worldly differences, making believers stronger together to live out Christ’s love. It is a God-given reality, to just s social club, built on steadfast faith in Christ, which strengthens individuals and serves a a powerful witness to the world. Find a church where brotherhood is strong, men are men, women are women, and everyone is loved.
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