February
February 1
Chapter 1, Verse 13, “For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it.”
Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, Ēkousate gar tēn emēn anastrophēn pote en tō Ioudaismō, “You have heard of for my way of life former in Judaism.” Two matter are at issue here: Paul’s character and Paul’s conduct. Paul had a reputation in his past life that probably everyone who knew him was aware of because it was a violent way of life. The noun ἀναστροφή, anastrophé, refers to his “manner (way) of life” which was the result of his upbringing and training. He spoke of this in Philippians 3:2-6, “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— though I myself have reason for confidence in the flesh also. 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.” Being a Pharisee meant he lived according to a strict set of rules and that he considered himself better than those around him (even other Jews) to the point that he was willing to destroy all who accepted Jesus as God. This is the worst form of legalism based on traditional precepts that distort the word of God. The Pharisees were jealous of Jesus because he got along with those they considered “rabble.” They feared Jesus because he exposed their fake morality and religious lies (see Matthew 23). In every generation, there are always those who impose rules on the souls of men to prevent them form hearing, recognizing, and accepting the truth of God’s word. The most dangerous of these people are those who do it in the name of religion.
February 2
Chapter 1, Verse 13, con’t, “For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it.”
ὅτι καθ’ ὑπερβολὴν, ἐδίωκον τὴν ἐκκλησίαν τοῦ Θεοῦ, hoti kath’ hyperbolēn ediōkon tēn ekklēsian tou Theou, “that beyond exceeding measure I was persecuting the church of God.” The great apostle’s behavior toward people of “The Way,” the church, before he was saved was abhorrent. The ESV says he persecuted it violently. Other translations render it “intensely,” “severely,” or “extensively,” while others use a more accurate translation of hyperbole, “beyond measure.” The Contemporary English Version may do the best job of getting across the intent– “I was cruel to the church of God.” The forces of evil then, and now, have little problem treating people of faith with contempt. Evil people want to remove faith from the marketplace by denigrating those who follow Christ. The want to silence the message of the gospel by diluting the truth or by making the Christian message no different from the many world religions. Jude made plain what our response should be to those who would silence believers, “Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ” (Jude 1:3-4).
February 3
Chapter 1, Verse 13, con’t, “For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it.”
καὶ ἐπόρθουν αὐτήν, kai eporthoun autēn, “and was destroying it.” The Greek verb, πορθέω, portheó, means to ravage, lay waste, or destroy. In Paul’s world, through military action and political insurrection, the Roman soldiers would enter cities and “sack” them, leaving little to salvage, and sending a clear message to follow Rome or die. Paul, formerly Saul, being both a Roman citizen and a member of the Pharisees, held an intense hatred in his heart for Christ followers. In his mind, as reflected in this verse, he “was” destroying the church. His arrest warrants, on behalf of the Roman government, resulted in the violent death of Christians at the hand of the brutal Romans under the leadership of the Caesars who considered Christianity a dangerous cult. That sort of behavior has carried forth to today, led by the same type of evil political forces that were employed by Rome. For those of us who are believers in Christ, I remind us of what this same Paul wrote in Romans 8:35-39, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” 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.”
February 4
Chapter 1, Verse 14, “And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.”
Apparently, Paul excelled in his religious endeavors far beyond what was expected, so much so that he left his contemporaries “in the dust.” The verb he used for advancing, προκόπτω, prokoptó, is from pro = before or forward, and kopto = cut. While it literally means to cut forward, the idea is to remove obstacles from one’s path so that forward motion is unimpeded toward a goal. Saul/Paul didn’t let anyone or anything stand in his way. There is absolutely nothing wrong with setting a goal and working hard to achieve it. In this case, though, Saul was not interested in studying the actual Scriptures that could have led him to a better understanding of Messiah, Rather, his interest was the traditions of his fathers, the generations of religious Jews who came before him and taught that following layer upon layer of rules and regulations was the way to know and serve God. Religious traditions, not based upon the clear teaching of the Bible, confuse; faith in Christ clarifies and brings peace to the heart of all who believe.
February 5
Chapter 1, Verse 14, con’t, “And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.”
Before he met Jesus on his way to persecute Christians, Saul rapidly advanced past his fellow learners in the rabbinic tradition because he was “extremely zealous,” περισσοτέρως ζηλωτὴς, perissoterōs zēlōtēs. The adverb perissós is used to describe something that is more than necessary or, “over the top.” In conveys the idea of excess. And while it sometimes is used in the New Testament to refer to the abundant life in Christ, here it is used to amplify zēlōtēs, a zealot–someone who approaches something with intense enthusiasm or passion. Today, Saul would be called a “radical militant” in his support for the traditions he followed. The traditions refer to the collection of oral teachings about the Old Testament law that equal authority (at least in their minds), known as Halakah. They were interpretations of the Torah with so many layers their adherents could not know or follow all of them, much less understand their actual connection to the Old Testament Scriptures. It might be compared to government bureaucracy that only serves to confuse instead of bringing clarity to a situation. Believers must understand that only a clear focus on Christ can ever make God’s plan for mankind unambiguous and understandable. And we must remember that beyond comprehension lies transformation that is the result of an eternal relationship with Jesus.
February 6
Chapter 1, Verse 15, “But when he who had set me apart before I was born, and who called me by his grace”
Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, Hote de eudokēsen ho theos ho aphorisas me ek koilias mētros mou, “When however was pleased God [the] One having selected me from [the] womb of mother of me.” In verses 13 and 14, Paul addressed his life before Christ and here in verse 15 he begins to explain what God did to make his conversion possible. “Set me apart” or “selected me” is the verb ἀφορίζω, aphorizó, which combines the preposition apo = from, and the verb horizo, = to mark off by boundaries.” It is associated with the Hebrew קָדַשׁ, qadash, which means to sanctify. The idea is to set apart for a specific purpose. In the New Testament, it is primarily used to describe how God sets apart a person or persons for his divine purpose–think of it as a “calling.” (See Romans 1:1). Paul made a bold theological assertion when he stated God called him before he was born. Similarly, Isaiah wrote, “The Lord called me from the womb, from the body of my mother he named my name” (Isaiah 49:1b). And Jeremiah wrote, “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations” (Jeremiah 1:5). In Luke 1:13-17, we read about God setting apart John the Baptist, “But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom.” Paul wrote about this divine transaction in Ephesians 2:1-5, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” We who believe in God and trust Christ for our salvation should rejoice in the statement, “but God.” His intervention in our lives has made us part of his family, forever.
February 7
Chapter 1, Verse 15, con’t, “But when he who had set me apart before I was born, and who called me by his grace“
καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ, kai kalesas dia tēs charitos autou, “and having called [me] by the grace of him.” The verb καλέω, kaleó, means to call, summon, or invite. In the present context, it refers to the effectual call of God extended to Paul, having been chosen for salvation and service. Here, it is in the aorist tense, pointed to a past experience–his encounter with God on the Damascus road (Acts 9:1-9). According to the 1689 London Baptist Confession of Faith, effectual calling is thus: “Those whom God has predestined to life, he is pleased (in his appointed and accepted time) to effectually call by his Word and Spirit. He calls them out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ. He enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone, and give them a heart of flesh. He renews their wills, and by his almighty power causes them to do what is good. He effectually draws them to Jesus Christ, yet is such a way that they come completely freely, for they are made willing by his grace.” In Romans 8, Paul portrays the sequence of God’s work in salvation, “And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:28-30). All of this happens through the divine favor of God, “by his grace.” Grace is often referred to as “unmerited favor” and “loving kindness.” It is akin to the Old Testament concept חֶסֶד, chesed, God’s covenant loyalty. In Ephesians 2:8-10, Paul wrote, “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.” When the gift of salvation is offered, we have two choices: accept it or reject it. We cannot earn it, but by faith we can enjoy God’s salvation forever.
February 8
Chapter 1, Verse 16, “was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone”
ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, apokalypsai ton Huion autou en emoi, “to reaveal the Son of Him in me.” The translators placed “was pleased” from the first part of verse 15 here and it does fit the context. God was pleased to reveal. The verb ἀποκαλύπτω, apokaluptó, combining apo = from or away, and kalupto = to cover or to conceal, means to uncover, reveal or disclose. The English “apocalypse” comes from a similar Greek word. God chose — at his pleasure — to take the cover away from Paul’s eyes, both literally and figuratively (Acts 9:18), because up until that point in his life, religion (Judaism) had blinded him to the truth that Jesus is the Messiah prophesied in the Old Testament, the Redeemer of Israel, and his own personal Savior. John addressed this spiritual blindness of the Jews in John 1:11-12, “He [Jesus] came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God.” Paul spoke about their spiritual burden in 2 Corinthians 3:14-16, “But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed.” Whether Jew or Gentile, it does not matter. No one can truly know God except through a personal relationship with Jesus, who is the Christ. Sadly, busy lifestyles and religious confusion keep many away from the truth of God’s word. Those who know Jesus must be careful to share their faith at every opportunity so that the “veil” can be removed from those who are lost.
February 9
Chapter 1, Verse 16, con’t, “was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone”
ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, hina euangelizōmai auton en tois ethnesin, “that I might preach Him among the Gentiles.” This phrase is a classic “hina” clause. Hina is primarily used to express purpose, result, or intent. Here, it declares the purpose of God’s revelation to Paul. And in this case, it can be seen as a revelation for proclamation. God, who is sovereign, showed himself personally to a Pharisaical Jew who hated Jesus and his followers so that this Jew would turn to this same Jesus in faith and then turn around an preach to those who were left out by the Jews, the Gentiles. Remarkable! Paul recorded the gravity of his conversion in Philippians 3:4-7, “though I myself have reason for confidence in the flesh also. 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.” He further emphasized his complete change of heart and direction in verse 8-10, “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—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death.” For Paul, this was not only the call of a lifetimes, it was a call for a lifetime. The revelation to Paul was a definite and completed act (aorist tense), but the preaching was present tense indicating an ongoing, continuous action. As so is the call of God on every Christian’s life. It starts with turning to Christ in faith and continues without end as the believer’s life is developed and their faith is shared with others.
February 10
Chapter 1, Verse 16, con’t, “was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone”
εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, eutheōs ou prosanethemēn sarki kai haimati, “immediately not I consulted with flesh and blood.” When Paul was saved and the scales were removed from his eyes so that he could see the truth, he immediately found himself in a quandary. On the one hand, he no longer fit in with the religious elite who had agreed that people of The Way must be destroyed. On the other hand, he had no idea how to begin dealing with those he had previously persecuted. But he knew God had called him to preach. The verb προσανατίθημι, prosanatithémi, combines the preposition pros = “to” or “toward,” with the verb anatithemi = “to lay upon” or “set forth,” and means to confer, to add to, or consult with. It is difficult to ascertain if Paul simply did not or thought he could not consult with the Jewish Christian leaders. Either way, he did not and it could have been because he knew they would be skeptical and would likely lay upon him some sort of instructions or requirements. I can tell you after more than 45 years of preaching the gospel, the call of God is real and it is unyielding. God will not leave the called alone, he will relentlessly pursue, and he best thing one called can do is surrender and preach. As Paul wrote in 2 Timothy 4:2, “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” God is faithful and will never lead anyone to preach anything that violates his word.
February 11
Chapter 1, Verse 17, “nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.”
οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, oude anēlthon eis Hierosolyma pros tous pro emou apostolous, “nor did I go up to Jerusalem to the before me apostles.” The verb ἀνέρχομαι (here ἀνῆλθον in form) anerchomai, means to go up, to ascend, or to rise. It was often used referring to “going up” to Jerusalem which is situated on a high plateau in the are called Levant. Being the religious center of the region, the place of the Temple, and where the “church” began, it was considered by many to be a pilgrimage of sorts. It is interesting to note that Paul never denied the apostleship of the who were eye witnesses of Jesus ministry. In fact, he considered them essential–but no more than himself. An apostle, “one sent on a mission,” was a man who walked with Jesus while he ministered, was personally called by Jesus, witnessed the resurrection, and performed miracles. According to his own words, Paul was an apostle with a slightly different call. He wrote, in 1 Corinthians 15:3-9, “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, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.” So, Paul was, in fact, an eye witness to the resurrected Christ. Certainly he was overwhelmed by his encounter. But then he spent the rest of his life being what God had called him to be.
February 12
Chapter 1, Verse 17, con’t, “nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.”
Arabia is a transliteration (spelling) of the Hebrew word עֲרָבָה, arabah, meaning an “arid, barren place”, one with a scarce population. This was not what is known as Saudi Arabia, but likely an area close to Damascus and away from people in a quiet desert setting. While it is impossible to know what Paul did during this time, we can surmise that he spent time alone with God in prayer and meditation, what many call a “quiet time.” Quiet time is time set aside in a certain place where a person can get away from the busyness of life, be alone, and draw near to God. It involves a period of concentrated, uninterrupted fellowship with God, usually at a time and place designated beforehand. Paul closed the first letter to the Thessalonians with these words, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil” (1 Thessalonians 5:16-22). Rejoicing, praying, giving thanks, and yielding to the Spirit of God calms the human soul and prepares it to face the world with confidence and understanding. This was Paul’s heart. Being in Christ and in his word should draw every believer toward a quiet walk with God.
February 13
Chapter 1, Verse 17, con’t, “nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.”
After Paul spent time with God in the desert, removed from the pressures of life and the presence of other people, he returned to the place where he had already been threatened by Jewish rabble who hated him. It might be considered fool hardy for this freshly minted servant of Christ to go back into the “hornets nest” of divisiveness and opposition. But Paul was now on a different mission, with new direction, and a new master. Near the end of his life, he would write to Timothy, “I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing” (2 Timothy 4:7-8). There is an old saying. . .If you begin well, you will end well. And that is exactly what Paul did. Would to God that all new believers were urged to begin their life in Christ by concentrating on the Word every day, and along with that, spending time in prayer and meditation. Good habits produce good results. This same Paul wrote to the believers in Rome, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1-2). Facing off with God will sometimes be difficult, but it will always produce a life worth living.
February 14
Chapter 1, Verse 17, con’t, “nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.”
EXCURSUS: Who was Paul?
Paul clearly knew his identity in Christ and the strength God had given to him as an apostle. He also realized his weakness in the flesh. In his own words, he described himself at four different levels in his walk with Christ.
(1) High — In arguments between Paul, Peter, James, John, Apollos, and Barnabas concerning the gospel work he had done in Europe and Asia Minor, Paul believed he could not yield. Ths was not ego, but defining sphere of authority. He did not want others to confuse what God had done in him. In this context, Paul considered himself and his authority to be at the same level as those who were pillars of the Way. Galatians 2:6,9, “And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. . .and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised.” 2 Corinthians 11:5, 12:11, “Indeed, I consider that I am not in the least inferior to these super-apostles. . .I have been a fool! You forced me to it, for I ought to have been commended by you. For I was not at all inferior to these super-apostles, even though I am nothing.”
(2) Medium — When recounting the witness of the resurrection and that Jesus had personally appears to him, Paul needed to be clear concerning his position as an apostle. But at the same time, he had nothing to compare to the others. In was an issue of testimony for the gospel. So he wrote that while he was definitely a part of the apostolic witness, he referred to himself as “least of the apostles.” 1 Corinthians 15:8-9, “Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.”
(3) Low — Describing God’s plan for everyone who loves Jesus, Paul portrayed how believers are to have the “fullness of God.” Ephesians 3:14-19, “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.” In this context, the promises are for all believers, of which Paul considered himself “least of the saints.” Ephesians 3:8, “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ.”
(4) Lowest — Paul was always clear in his depiction of God’s grace toward mankind in salvation and forgiveness, pointing to the supreme sacrifice of Jesus at Calvary, loving us despite our unworthiness. In repentance for his past, especially for persecuting Christ’s church, Paul recognized the depth of his own sinful nature and called himself the “worst of sinners.” 1 Timothy 1:12-15, “I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.”
Here, then, is our conundrum: God’s grace grants to us supernatural significance, identity, and eternal destiny. But our frailty in the flesh reminds us of our unworthiness and selfishness. So, lean hard on Jesus. He is our hope and strength in a hopeless world.
February 15
Chapter 1, Verse 18, “Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days.”
Ἔπειτα μετὰ τρία ἔτη, ἀνῆλθον εἰς Ἱεροσόλυμα, Epeita meta tria etē, anēlthon eis Hierosolyma, “Then after three years I went up to Jerusalem.” The adverb apeita is used in the New Testament to mark or denote a sequence of events, often to establish chronological order. Looking back to verse 17, did Paul spend most of that three years alone in the desert, followed by a quick visit to Damascus before heading off to Jerusalem? Or, did he spend a week, a month, or longer in the desert and then much of the time in Damascus? I prefer the former, but it does not matter. He spent those three years in training to do the Lord’s work, much like the disciples who walked beside Jesus during his public ministry. When Paul wrote his second letter to the church at Corinth, he penned these words, “When I came to Troas to preach the gospel of Christ, even though a door was opened for me in the Lord, my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia. But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ” (2 Corinthians 2:12-17). Paul cared deeply for his friends. He moved from place to place to place preaching and teaching about Jesus as was led by the Spirit. During those days in Arabia and Damascus, he learned to great lessons. . . follow the leader and never look back.
February 16
Chapter 1, Verse 18, con’t, “Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days.“
“Went up” here is the same verb form as in verse 17. In the first case, it was used negatively. He did not go up. Now, in this case, he went up to Jerusalem. He did not go up at first because God was preparing him for ministry. Now that his ministry was underway, it was time to meet the other disciples/apostles. When he arrived, he went to “visit” Cephas. The word translated visit is ἱστορῆσαι, historēsai, meaning “to visit,” “to inquire,” or “to gain knowledge by visiting.” The idea was to get acquainted. And who was he getting acquainted with? Cephas, who was none other than Simon Peter. Cephas is the Greek spelling of a Chaldaic wording meaning “a rock.” John 1:42, reads, “He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter).” This meeting lets us know that while Paul did not receive his training nor his message from men, his message and work was still within the apostolic tradition. Luke wrote about Paul’s first visit to Jerusalem as a believer in Acts 9:26-28, “And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord.” This is likely the reason for his two week stay with Peter. It was not just so Paul could get to know him but in order for Peter to become familiar with Paul. The truth is that we cannot know a person until we spend time with them. All the disciples knew Paul as Saul, the persecutor. His witness and his way had changed, but many were not going to believe it unless someone they trusted vouched for him. Peter would have been the one to do so. Anytime we find ourselves in the presence of someone we do not know who claims Christ, we should be patient to find out all we can about them, and take the time for our spirits to agree. That is the first and most simple way to overcome misunderstandings and find comfort and trust in a new friend in Christ.
February 17
Chapter 1, Verse 19, “But I saw none of the other apostles except James the Lord’s brother.”
ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, heteron de tōn apostolōn ouk eidon, “Other however of the apostles none I saw.” The key word in verse 19 is eidon, which means “to see” or “to perceive.” In Paul’s world, especially among Greek thinkers, the act of seeing was much more than a visual observation. You could “lay your eyes on” something but not really see it. [For movie goers, think Avatar. . .”I see you.”] Such was the case here. As not earlier in Acts 9, many of the disciples/apostles were afraid of Paul because of his history of persecution. The other important issue in this verse has to do with heteron, “other.” Its emphatic use tells us Paul was reinforcing or emphasizing his claim that no man called him or prepared him for ministry–God did. The take away for every true minister of God’s word is that we must not depend of the guidance of other people in answering a call. And so it goes for anyone who senses God’s call to ministry. We must depend of God’s word for instruction and the Holy Spirit for leadership–and prayer, plenty of prayer for confirmation.
February 18
Chapter 1, Verse 19, “But I saw none of the other apostles except James the Lord’s brother.”
It is clear Paul spent two weeks with Peter. And during that time he spent at least some time with James, the brother of Jesus. We know that Jesus had four brothers; James, Joses (a form of Joseph), Judas (also referred to as Jude), and Simon, as well as several unnamed sisters (Mark 6:3). We also know that, initially, his brothers did not believer in him (John 7:5). At some point James believed and accepted him as Messiah and became a recognized leader in the church at Jerusalem (Acts 15:13ff). He is also widely accepted as the author of the New Testament book of James. The two other disciples names James who are mentioned in the New Testament are James, the son of Zebedee (one of the “Sons of Thunder”) (Matthew 4:21, Mark 3:17), and James, the son of Alpheus and brother of Matthew (Mark 3:18). It is probable that Paul had a high level of trust in James because he defended him before the Jerusalem council after hearing the work he had done among the Gentiles. The point here is simple; only hang out with those you know you can trust. And God will bring those people in your life to encourage you, admonish you, and help you stay on track as you walk with God.
February 19
Chapter 1, Verse 20, “(In what I am writing to you, before God, I do not lie!)”
Paul had plenty of evidence that he was serving God. People vouched for him. And, yet, there were those who doubted his declaration of faith and his service to God. We must remember that, even in the presence of Jesus, seeing him perform miracles that were beyond belief, eyewitnesses, including some of his closest followers, doubt him, as well. So, Paul made an oath. It can also be called a vow. Vows and oaths should never be given or made lightly. It is serious business, especially when when one invokes God. Other translations say, “I assure you,” “I declare,” “I swear,” and even “Now God witness.” The Greek text is ἐνώπιον τοῦ Θεοῦ ὅτι, οὐ ψεύδομαι, enōpion tou Theou hoti, ou pseudomai, “before God, not I lie.” The point, with or without the parentheses, is that Paul was declaring, in the presence of God, that his conscience was clear in how he described his call and life after his conversion (particularly what he wrote in verses 18 & 19). He was taking a stand for the gospel and against the Judaizers. Or, as Jude wrote in Jude 1:3, “Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.” Paul contended for the faith whether anyone liked it or not.
February 20
Chapter 1, Verse 21, “Then I went into the regions of Syria and Cilicia.”
This short verse covers a long period of time in Paul’s life and work. “Then” is a maker of time, identifying a sequence of events. In context, it is immediately after the events of Acts 26-30, particularly verses 29-30, “And he spoke and disputed against the Hellenists.c But they were seeking to kill him. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.” So he escaped harm in Jerusalem and headed toward home–Tarsus was in Cilicia. Many commentators believe Galatians 1:21-24 cover a period of 10 or more years, but that cannot be known for sure because the Scriptures are most silent regarding this time in his life. He probably mentioned Syria because he would have traveled through that area from Jerusalem to Tarsus, far away from where he was well known for his past, and by many, hated. Viewing this sequence of events, it is easy to conclude that Paul was a risk-taker, and you might even call him a “glutton for punishment.” Think about it. He went from his desert training in Arabia to Damascus where he was known as a persecutor. Then he travelled to Jerusalem where disciples feared him and the hellenists wanted to kill him. From there, he travelled toward his hometown (590 miles north of Jerusalem) where he spend years trying to reach the lost. As Jesus said, “. . .A prophet is not without honor except in his hometown and in his own household” (Matthew 13:57). And yet Paul carried on. . .and so should we. Quitting must never be in the vocabulary of a believer.
February 21
Chapter 1, Verse 21, “Then I went into the regions of Syria and Cilicia.”
As I mentioned in the previous discussion of this verse, these few words could cover a decade or more of time. In the book of Acts, Paul is not mentioned from the middle of chapter 9 (verse 30), until the middle of chapter 11. It had become apparent that Gentiles were responding to the gospel in great numbers, “Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God” (Acts 11:1). The judaizers were still in Jerusalem and were still causing trouble, “So when Peter went up to Jerusalem, the circumcision party criticized him, saying, “You went to uncircumcised men and ate with them” (Acts 11:2-3). Peter’s argument defending taking the gospel to Gentiles [which obviously was a defense of Paul] ended with this, “If then God gave the same gift to them [them = Gentiles/Hellenists] as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life” (Acts 11:17-18). Beginning in Acts 11:19, the story eventually comes back to Paul. “Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord. The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.” (Acts 11:19-25). This is an amazing narrative. Some were reaching Jews while others reaching “Hellenists” — Gentiles. The leaders in Jerusalem sent Barnabas to Antioch and he was so amazed a the work, he went to “retrieve” Paul, “So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians” (Acts 11:26). Paul was present; he was teaching and preaching and leading more people to Christ alongside others who shared the gospel message with both Jews and Gentiles. And the followers of The Way — we called Christians.
February 22
Chapter 1, Verse 22, “And I was still unknown in person to the churches of Judea that are in Christ.”
ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας, ēmēn de agnooumenos tō prosōpō tais ekklēsiais tēs Ioudaias, “I was then unknown by face to the churches of Judea.” The first time Paul went to Jerusalem after his conversion, he did not visit any of the churches “in Judea,” the area around Jerusalem. And since he went nearly 600 miles north immediately after his two week stay with Peter, those churches quite naturally would not have know him “by face,” i.e., in person, and that he was a preacher of the gospel. In those days there were no modern conveniences of communication. “I was then unknown” is present tense indicating he remained unknown to them. The churches in Judea were differentiated from Jerusalem because he spent all his time there going in and out of the city “speaking boldly” during his visit (Acts 9:28). This was not unlike his sudden call to change course and depart for Macedonia, “And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. So, passing by Mysia, they went down to Troas. And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us.” And when Paul had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them” (Acts 16:6-10). The take away here is go where God leads and so what God call you to do. . .without excuse and without delay.
February 23
Chapter 1, Verse 22, “And I was still unknown in person to the churches of Judea that are in Christ.”
ἐν Χριστῷ, en Christō, “in Christ.” As far as the writings of Paul are concerned, he never called himself a Christian. And the word Christian is only used three times in the New Testament. Conversely, “in Him,” “in the Lord,” and “in Christ” which mean exactly the same thing, are used dozens of times (in Christ 90 times alone). To understand what Paul meant by being in Christ, we need look no further than Ephesians 1:3-10, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” Every spiritual blessing is at our disposal. We have been predestined in him (see also Romans 8:28-30). We have been reconciled to God in him, we have been pardoned of our sin in him, we gain wisdom and insight in him, and we are adopted into the family of God in him. John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life,. and the life was the light of men” (John 1:1-4). In Jesus, and in him alone, we find true life. And that new life is sanctified in him. Maybe best of all, once we are in him, it is forever. Jesus said, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one” (John 10:27-30). Being in Christ brings us into glorious fellowship with the Father, and with the Son, and with the Holy Spirit. I am in Christ–that is who I am.
February 24
Chapter 1, Verse 23, “They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.”
Apparently, those in Judea who had not met Paul knew plenty about him–and it was true. The present tense of “hearing” indicates they were continually learning what was essentially true. He had persecuted the church and he was preaching the gospel. There are two ways to take this–and I speak here from personal experience. Some of the people were likely doubtful concerning his faith and message because of his brutal past. “He is preaching the gospel. Yeah, right.” There are almost always pejorative individuals hanging around the church who look for fault in everything and doubt the obvious. Then, some probably said, “He is preaching the gospel, hallelujah!” These are believers in the church who know that God can save and use anyone, no matter their past. They, too, may begin as skeptics. But when they hear about the testimony and result of a former enemy of God who is now full-bore for the truth of the gospel, they quickly realize God has done what no man can do, save the worst of sinners. Paul wrote to Timothy, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost [worst].” James 1:19 admonishes us, “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger.” [Read James 1 in its entirety for context concerning Galatians 1:23].
February 25
Chapter 1, Verse 24, “And they glorified God because of me.”
καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν, kai edoxazon en emoi ton Theon, “And they were glorifying in me God.” The first question in the Westminster Shorter Catchecism is, “What is the chief end of man?” The answer is, “Man’s chief end is to glorify God and enjoy him forever.” The Judeans who recognized God had done a great work of grace in Paul’s life, even though most of them had never met him, at least since he had become a believer, glorified God–not Paul. Paul’s enemies, the judaizers, would have been crushed by this. In John 20, after the resurrection, Jesus appeared to the disciples, but Thomas was not with them. He said he would not believer (in the resurrection) unless he saw Jesus with his own eyes. John 20:26-29, “Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” Thomas answered him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” Concordantly, when people are made aware of a changed life in Christ, even though they have not personally witnessed the transformation, the natural (supernatural) response is to glorify God. When a believer’s life is bold and glorifying God in word and deed, it can be like a spark that ignites a flame in the lives of others. We, who are saved, are the light in the world. In Matthew 5:14-16, Jesus said, ““You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”
February 26
Chapter 1, Verse 24, con’t, “And they glorified God because of me.”
EXCURSUS — How can we glorify God? — Part 1
The Greek noun δόξα, doxa, means “glory” or “honor,” and the verb δοξάζω, doxazó, means to give glory or honor. The corresponding Hebrew word is כָּבַד, kabad. The basic meaning is “heavy in weight.” It is the weighty importance and shining majesty that accompany God’s presence. So the verb glorify really means “to give weight” or “to honor greatly.” Accordingly, to glorify God is to recognize God for who he really is and respond accordingly.
10 Ways To Glorify God
1- Praise him in all you say — Psalm 63:3, “Because your love is better than life, my lips will glorify you. [NIV] Our words, and the way we use them, should bring glory to God.
2- Live out his word — James 1:22, “Be doers of the word, and not hearers only.” If we fail to live what we say we believe, we fail to glorify God.
3- Always pray in Jesus’ name — John 14:12-14, Jesus said, “Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in My name, so that the Father may be glorified in the Son. If you ask Me for anything in My name, I will do it.” As we pray for God’s will to be poured out into our lives, God is always glorified.
4- Strive to produce spiritual fruit — John 15:8, “This is to My Father’s glory, that you bear much fruit, proving yourselves to be My disciples.” The “fruit” that eminates from God through those who are in Christ, brings glory to God. . .winning others to Christ, “I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles” (Romans 1:13), exhibiting the fruit of the Spirit, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law” (Galatians 5:22-23), and our good deeds, “so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; being strengthened with all power, according to his glorious might, for all endurance and patience with joy; giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:10-12).
5- Live a clean life — 1 Corinthians 6:18-20, “Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.” Be careful to keep the temple of they Holy Spirit free from corruption.
[See February 27 for Part 2]
February 27
Chapter 1, Verse 24, con’t, “And they glorified God because of me.”
EXCURSUS — How can we glorify God? — Part 2
6- Seek the good of others — 1 Corinthians 10:31, “So, whether you eat or drink, or whatever you do, do all to the glory of God.” In verse 14 of this chapter, Paul said , “flee from idolatry.” Then as now, people want to worship things and/or people instead of God. The principle here is that while we are focusing our attention on God in worship, we should also focus attention on the needs of others. Verse 24 says, “Let no one seek his own good, but the good of his neighbor.” Our good choices in life glorify God.
7- Give generously — 2 Corinthians 9:13, “By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others.” The Corinthians gave to bless the poor in addition to supporting the gospel work. Paul wrote, “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, He has distributed freely, he has given to the poor; his righteousness endures forever” (2 Corinthians 9:6-9).
8- Live honorably in the world — 1 Peter 2:12, “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” Those who have not accepted Jesus as Savior and Lord are given to speaking against God. Even when that happens, we are called to principles behavior. Jesus said, “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16).
9- Be faithful when faced with persecution — 1 Peter 4:16, “Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.” Never be ashamed of Jesus and his word.
10- Face death with devotion to God — Philippians 1:20-21, “it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. For to me to live is Christ, and to die is gain.” Paul knew his future was secure. As our life on earth comes to an end, we can glorify God by dying and faith and not in fear because we know heaven is our home.
GALATIANS CHAPTER TWO
February 28
Chapter 2, Verse 1, “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me.”
Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα, Epeita dia dekatessarōn etōn palin anebēn eis Hierosolyma, “Then after fourteen years again I went up to Jerusalem.” Epeita. . .palin, Then. . .again, or maybe, “here we go again.” Then is still a time marker, just like in 1:18 (nearly the same phrase). The addition of again clearly indicates “I have already done this before.” Even though fourteen years had passed and he had been 600 miles away, old memories die hard and it is likely Paul still expected resistance to his ministry, even though he had proven over and over he was a soul winner for the cause of Christ. The primary lesson to learn here is our past follows us wherever we go for as long as we live. We cannot change our past, so we must push ahead to change the conversation about us. Paul put it this way, “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:12-14). And for those who may still doubt him, he continued, “Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained” (Philippians 3:15-16). Maturity in Christ is what allows us to see other believers as they are not what they were or even what we expect them to be.
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