Galatians 1

Greetings of Paul to church in Galatiaverses 1-5

Paul – an apostle (not of men – neither by man

BUT by Jesus Christ and God the Father

WHO raised HIM from the dead)

AND all the brethren which are with me

to the churches of Galatia

Grace be to you – and peace – FROM God the Father

and from our Lord Jesus Christ

WHO gave HIMSELF for our sins

that HE might deliver us from this present evil world

according to the will of God and our Father

To WHOM be glory for ever and ever AMEN

Some following a false gospelverses 6-10

I marvel that you are so soon removed from HIM

that called you into the grace of Christ

unto another gospel

which is not another

BUT there be some that trouble you

and would pervert the gospel of Christ

But though we – or an angel from heaven

preach any other gospel unto you than

that which we have preached to you

LET him be accursed

As we said before – so say I now again

IF any man preach any other gospel to you

than that ye have received

LET him be accursed

For do I now persuade men – or God?

OR do I seek to please men?

for if I yet pleased men

I should not be the servant of Christ

Paul received direct revelationverses 11-12

BUT I certify you – brethren that the gospel which was

preached of me is not after man

for I neither received it of man

neither was I taught it

but by the revelation of Jesus Christ

Paul gives history lesson: Conversionverses 13-17

FOR you have heard of my conversation in time past

in the Jews’ religion how that beyond measure

I persecuted the church of God

and wasted it and profited in the

Jews’ religion above many my equals

in mine own nation – being exceedingly zealous of the

traditions of my fathers

BUT when it pleased God

WHO separated me from my mother’s womb

and called me by HIS grace – to reveal HIS Son in me

that I might preach HIM among the heathen

Immediately I conferred not with flesh and blood

neither went I up to Jerusalem to them

which were apostles before me

but I went into Arabia – and returned again to Damascus

Paul gives history lesson: meeting with Jamesverses 18-20

THEN after three years I went up to Jerusalem to see Peter

and abode with him fifteen days

But other of the apostles saw I none

save James the Lord’s brother

NOW the things which I write unto you – behold

before God – I lie not

Paul’s testimony in Judeaverses 21-24

Afterward I came into the regions of

Syria and Cilicia

And was unknown by face unto the churches of Judea

which were in Christ

But they had heard only

That he which persecuted us in times past now

preached the faith which once he destroyed

And they glorified God in me

COMMENTARY:

DAILY SPIRITUAL BREAKFAST: Young Believers

: 1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised HIM from the dead) (652 “apostle” [apostolos] means messenger, he that is sent, delegate, one sent forth with orders, an envoy of Jesus Christ commissioned directly by Him or by other apostles, or someone who has been taught directly by Jesus and who is invested with the authority to speak on His behalf)

DEVOTION: Paul wants the people of the church of Galatia to know his history. He is concerned with what was happening after he left their towns.

They were false teaching who followed him into their towns and told them a different way to become a follower of Jesus. They taught that they had to follow the Jewish customs in order to be truly saved.

There is only one true gospel message. It is a message that states that Jesus Christ did all that was necessary for anyone to become a genuine believer. HE died for the sins of the world. Every individual has a choice to make regarding trusting Jesus Christ alone for their salvation. It was not faith plus works but faith alone. That was the message Paul gave to this church and that needs to be given in every church.

If salvation is based on faith plus our works than we will never know if we are truly saved until we face the LORD in heaven. That is not the message of the gospel. We can know that we have salvation by the confirming witness of the Holy Spirit in our life.

Our works are just a “thank you” gift to God for what HE has done for us through Jesus Christ.

CHALLENGE: Don’t believe any other message regarding salvation. Genuine faith in Jesus Christ alone saves those who know this.

DAILY SPIRITUAL LUNCH: Transitional Believers

: 10 For do I now persuade men or God? or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ. (700 “pleased” [aresko] means to accommodate one’s self to the opinions, desires and interest of others, to give pleasure to or be pleasing to, to cause someone to be happy about, to cause someone to feel good about, or to satisfy)

DEVOTION: Paul knew that in his former life he could please men. He was one who persecuted the church to the point of death. He would bring believers to the courts to be put in prison or condemned to death. This lifestyle pleased the other Pharisees and earned him much praise.

He is informing the believers in Galatia that if his goal in life was to please men and get their praise he would have stayed in the Jewish religion that brought him much praise and glory.

With his conversion he didn’t receive the praise of the Jewish leaders or those who were in the churches that he founded. They were soon following the old teachings of the Jewish religion instead of the teachings of God.

This displeased Paul to the point that he believed they were following a false religion of faith plus works for salvation. He wanted them to understand that that was not what he was teaching and it would never be what he taught.

Today we have many false religions that teach that salvation is a combination of faith plus works. It is a lie from the pits of hell. If the death of Christ was not enough than us adding our puny works would not be enough.

The plain teachings of the Word of God is that the Father looked at what Christ did on the cross and said “It is enough.”

CHALLENGE: We are bondservants of Christ with Paul. That means we have chosen to follow HIM no matter where HE takes us and we will be happy in his service.

DAILY SPIRITUAL SUPPER: Mature Believers

: 13 For you have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it. (4199 “wasted” [portheo] means pillage, plunder, annihilate, to ravage, destroy)

DEVOTION: Paul had a life before Christ. His life before Christ was one of trying to hurt the church of Christ. He was on his way from Jerusalem to Damascus to capture Christians to put them in jail or worse. One the road to Damascus the LORD met him and instructed him concerning salvation.

Paul realized that he was separated to serve Christ in the womb of his mother. He was called to preach the gospel to the Gentiles. Before he started this ministry, he was in the wilderness for three years learning more from the LORD concerning his message. After this time period he went to Jerusalem to meet with some of the apostles.

This word is used only three times in the New Testament. Two of the times are in this chapter and they both describe how Paul used to treat the church. He “wasted” it here in this verse and “destroyed” it in verse twenty- three. Paul’s goal in life was to destroy this new religion called Christianity. He wanted to put all believers in jail or have them killed.

His goal changed from destroying the church to edifying the believers everywhere he traveled. His zeal changed from being against the LORD to being for the LORD.

He is warning the Galatian believers that they were following something that was not even the true Gospel. There had come into the church people who wanted them to follow the Jewish religion practice of circumcision. They were telling the people that this was required to become a true Christian. This was a false message.

When we chose to follow the LORD, did we change our focus or goal? Do we have the zeal of the LORD burning in our souls each day? Should we? We should have as our goal to encourage those who are in the church with us. Are we a encourager? OR are we acting like the old Saul?

CHALLENGE: Make sure that you don’t add anything to the Gospel of Jesus Christ as a requirement for salvation. Some are doing so and causing problems in the church today. There is to be no legalism or license in the church today.

: 19 But other of the apostles saw I none, save James the Lord’s brother. (652 “apostles” [apostolos] means messenger, he that is sent, delegate, a special messenger of Jesus Christ, a restricted group, ambassador, envoy, or officially a commissioner of Christ)

DEVOTION: One of the facts that Scripture teaches is that Mary had more children then Jesus. She is said to have at least six other children with her husband Joseph. The list includes James, Joses [Jude], Simon, Judas and some sisters in Matthew 13: 55. Jesus was the only child she had through the ministry of the Holy Spirit without having a relationship with Joseph.

Paul met with his one half-brother, James. He was not accepted at first by most of the disciples because they were afraid that his conversion was not real and that he was going to arrest them and take them to jail.

He had to wait fifteen days before even James would meet with him. Remember after Jesus was resurrected from the dead his brothers finally believed that he was the Messiah. During his lifetime they had rejected the idea that he was the Messiah. Now James was the leader of the Jerusalem church. He had the authority to give Paul the right to be heard by the rest of the apostles.

We are sent ones today. We are not called apostles but we are called messengers of the LORD. We are to take the message of salvation to all those in our world. God even calls some to move into other nations to reach them for Christ.

We should be praying for all the missionaries our Biblical churches support. We should welcome those who are truly believers to come into our churches and present the ministry the LORD has laid on their hearts.

Paul met with the first church under the approval of James. He needed their support and acceptance. He received it because of the Holy Spirit’s work in the life of the church.

CHALLENGE: Look for those who want to serve the LORD with open arms if they can present a genuine testimony of the LORD’S work in their life and ministry.

DISCIPLINES OF THE FAITH:

BODY

Chastity (Purity in living)

Fasting (Time alone with LORD without eating or drinking)

Sacrifice (Giving up something we want to serve the LORD)

Submission (Willing to listen to others and LORD)

Solitude (Going to a quiet place without anyone)

SOUL

Fellowship (Gathering together around the Word of God)

Frugality (wise use of resources)

Journalizing (Writing down what you have learned from the LORD)

Writeverse 20

Study and Meditation (Thinking through your study in the Word)

Secrecy (Doing your good deeds without others knowing but God)

SPIRIT

Celebration (Gathering around a special occasion to worship LORD)

Confession (Tell the LORD we are sorry for our sins on a daily basis)

Prayer (Conversation with God on a personal level)

Amenverse 5

Silence (Letting the LORD deal with some problems and needs)

Worship (Time to praise the LORD alone or in a group)

DOCTRINES OF THE FAITH:

Scripture (66 inerrant books of the Bible)

Revelation of Jesus Christverse 12

Writeverse 20

God the Father (First person of the Godhead)

Godverses 1, 4, 10,13, 15, 20, 24

Fatherverses 1, 3, 4

God the Fatherverses 1, 3, 4

God the Son (Second person of the Godhead -God/man, Messiah)

Raised Christ from the deadverse 1

Gives grace and peace to churchverse 3

Works of Christ according to HIS willverse 4

Will of Godverse 4

HE receives GLORY because of Christ’s worksverse 5

Calls believersverse 6

God persuades menverse 10

Church of Godverse 13

Pleased HIM to verses 15, 16

Separate Paul in his mother’s womb

Called him

Revealed Christ to Paul

Chose Paul to preach to the Gentiles

God the Son (Second person of the Godhead –God/man, Messiah)

Jesus verses 1, 3, 12

Christverses 1, 3, 6, 7, 10, 12, 22

Jesus Christverses 1, 12

Raised by the Fatherverse 1

Lordverses 3, 19

Lord Jesus Christverse 3

Gave himself for our sinsverse 4

He delivers us form this present evil ageverse 4

Grace of Christ – different gospel preachedverse 6

Gospel of Christ- pervertedverse 7

Servant of Christverse 10

Revelation of Jesus Christverse 12

Sonverse 16

God the Holy Spirit (Third person of the Godhead – our comforter)

Trinity (Three persons of the Godhead who are co-equal = ONE God)

Angels (Created before the foundation of the world – Good and Evil)

Angel from heavenverse 8

Man (Created on the sixth twenty-four hour period of creation)

Heathenverse 16

Arabiaverse 17

Damascusverse 17

Syriaverse 21

Ciliciaverse 21

Sin (Missing the mark set by God on man and angels)

Sinsverse 4

Evilverse 4

Another gospelverse 6

Troubling believersverse 7

Pervert the gospelverse 7

Other gospelverses 8, 9

Accursedverses 8, 9

Please menverses 10, 11

Persecuted the churchverses 13, 23

Wasted churchverse 13

Traditions of the fathersverse 14

Lieverse 20

Salvation (Provided by Christ’s death on the cross for our sins)

Brethrenverses 2, 11

Grace verses 3, 6, 15

Peaceverse 3

Deliveranceverse 4

Will of Godverse 4

Give God gloryverses 5, 24

Servant of Christverse 10

Conversationverse 13

Separatedverse 15

Calledverse 15

Don’t lieverse 20

Preached the faithverse 23

Glorified Godverse 24

Israel (Old Testament people of God)

Jews’ religionverses 13, 14

Jewish nationverse 14

Traditions of the fathersverse 14

Jerusalemverses 17, 18

Church (New Testament people of God)

Apostle Paulverse 1

Brethrenverses 2, 11

Churches of Galatiaverse 2

Preachverses 8, 11, 16, 23

Church of Godverse 13

Apostlesverses 17, 19

Peterverse 18

James the Lord’s brotherverse 19

Churches of Judeaverse 22

Last Things (Future Events)

Glory to God forever and eververse 5

Accursedverse 8

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QUOTES regarding passage

15, 16 No man possessing such characteristics and engaged in zealous persecution of the church is about to be converted by someone else or by human testimony. God himself must accomplish his conversion. This is precisely what happened in Paul’s case. Thus, Paul begins to speak of his conversion, pointing out that God did it entirely apart from any human agent. The reference is to Paul’s Damascus experience described in Acts 9:1–19; 22:1–16; and 26:9–18. The contrast in subjects between vv. 13, 14 on the one hand, and 15, 16 on the other hand, is interesting. In the first section Paul himself is the subject. The pronoun is “I.” “I persecuted the church,” he says. “I was advancing in Judaism.” In the second section, God is the subject, and his grace is emphasized.

There are three things Paul says God did for him. First, God set him apart from birth. Paul’s words parallel Jeremiah’s description of his own calling (Jer 1:5) and may, indeed, consciously reflect them. The emphasis is on God’s grace in electing Paul to salvation and to the apostleship. Second, God called Paul by grace. This is a reference to his conversion, the moment in which Paul became aware of God’s work in him.

Third, God revealed his Son in Paul (v. 16). This phrase may have two senses. It may refer to Paul’s sudden realization of what God had done in his life, namely, that God had placed the life of the Lord Jesus Christ within him. In this case, it seems merely to repeat point two from a slightly different perspective. Or it may refer to the revelation of Jesus Christ through Paul to others. In this case, there is a three-step historical progression, ending with Paul’s actual entering into his ministry in fulfillment of his call (so Lightfoot, in loc.). In spite of the weighty testimony of Lightfoot and the obvious appeal of a three-part progression, the first of these two possible meanings should probably be preferred. Thus, though Paul does speak of his ministry of preaching to the Gentiles, his phrasing indicates that God revealed his Son in him “in order that” this might take place; i.e., Paul was converted so that he might become the apostle to the Gentiles. Besides, in the context of this chapter the sequel to the call is not preaching but rather a departure from Damascus for a time of inner searching and meditation in Arabia.

God’s revelation of Jesus in Paul was essentially an inner revelation concerning who Jesus was and what his life, death, and resurrection signified. This became so much a part of him, even at this early stage of his Christian experience, that he immediately began to make the revelation of Christ known to others. What grace this demonstrates! Paul, the chief opponent of Christianity in the apostolic era, now turned preacher of what he once tried to destroy! Was this change accomplished by men? No! Hence, even in his conversion (as in the period before his conversion) Paul could not have received from others the gospel that he preached. (Boice, J. M. (1976). Galatians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Romans through Galatians (Vol. 10, pp. 433–434). Grand Rapids, MI: Zondervan Publishing House.)

15. It pleased (εὐδόκησεν). See on εὐδοκία good pleasure, 1 Th. 1:1.

Separated (ἀφορίσας). Set apart: designated. See on Rom. 1:1, and declared, Rom. 1:4, The A. V. wrongly lends itself to the sense of the physical separation of the child from the mother.

From my mother’s womb (ἐκ κοιλίας μητρός μου). Before I was born. Others, from the time of my birth. A few passages in LXX go to sustain the former view: Judg. 16:17; Isa. 44:2, 24; 49:1, 5. That view is also favored by those instances in which a child’s destiny is clearly fixed by God before birth, as Samson, Judg. 16:17; comp. 13:5, 7; John the Baptist, L. 1:15. See also Matt. 19:12. The usage of ἐκ as marking a temporal starting point is familiar. See J. 6:66; 9:1; Acts 9:33; 24:10.

Called (καλέσας). See on Rom. 4:17. Referring to Paul’s call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself κλητὸς ἀπόστολος an apostle by call, Rom. 1:1; 1 Cor. 1:1. (Vincent, M. R. (1887). Word studies in the New Testament (Vol. 4, pp. 88–89). New York: Charles Scribner’s Sons.)

Verses fifteen and sixteen. But when it pleased God who separated me from my mother’s womb. The word separated it from aphorizo (ἀφοριζο) which means “to mark off from a boundary or line.” The simple verb horizo (ὁριζο) means “to place a limitation upon, to fix limits around.” The cognate noun horos (ὁρος) means “a boundary, a frontier, a limit.” The verb proorizo (προοριζο) (Eph. 1:5), “to set limits upon beforehand” is there translated predestinate. The word aphorizo (ἀφοριζο) used in our Galatian verse (1:15), is used in Romans 1:1. The impression one gets from the rendering of the a.v. is that it refers to the physical separation of the child from the mother’s womb, which idea was not in the apostle’s mind. The idea is, “who set me apart, devoted me to a special purpose from before my birth, and before I had any impulses or principles of my own.” Passages from the Old Testament sustain this usage (Judges 16:17; Isaiah 44:21, 24, 49:1, 5). This idea is also seen in those instances where a child’s destiny is clearly fixed by God before birth as was Samson’s (Judges 16:17), and John the Baptist’s (Luke 1:15). The preposition ek (ἐκ) translated from, in the phrase “from my mother’s womb,” is used at times to mark a temporal starting point (John 6:66, 9:1; Acts 9:33, 24:10). Paul, therefore, states that he was set apart or devoted by God to the apostleship before he was born. Here again he shows his apostolic independence of men.

To reveal His Son in me. Does Paul mean here that God called him in order that He might reveal the Lord Jesus to Paul, or that He might reveal the Lord Jesus through Paul to the world? The answer is found in the meaning and usage of the word translated reveal, apokalupto (ἀποκαλυπτο). We will use the terms subjective revelation and objective revelation in our discussion. A subjective revelation would be one in which God revealed the Lord Jesus to Paul, and an objective revelation, one in which God would reveal Him through Paul to others.

The word apokalupto (ἀποκαλυπτο) refers to the disclosure of something by the removal of that which hitherto concealed it, and refers especially to a subjective revelation to an individual. A public disclosure of the Lord Jesus through Paul would necessitate the fact that He had been previously hidden from public knowledge, which is not the case, since He had already been preached in the world. But He had been previously hidden from Paul, which points to a subjective revelation of the Lord Jesus to Paul within Paul. Furthermore, if it were an objective revelation through Paul, the Greek would require the preposition dia (δια) which means through. Again, the entire context has to do, not with how Paul preached the gospel, but how he received it.

Paul makes a distinction between the call and the revelation The latter cannot then be identified with the previous vision of the Lord Jesus which Paul had on the road to Damascus. That vision was apprehended by the eye. The revelation of which he is speaking here was an inward one, apprehended by the spiritual senses, possibly given Paul during the three days which he spent in communion with his new found Saviour and Lord in Damascus. Thus, Paul, whom God from before his birth had set apart to be a preacher of the gospel to the Gentiles, and whom God had called into salvation and His service, could not have been dependent upon men for his commission or subject to their control. The word translated heathen is from ethnos (ἐθνος) which referred to foreign nations not worshipping the true God, pagans, Gentiles.

Immediately I conferred not with flesh and blood. It was immediately after Paul’s experience on the road to Damascus that he went into Arabia. The word conferred deserves careful study. It is prosanatithemi (προσανατιθεμι). It means “to betake one’s self to another for the purpose of consulting him.” In pagan writers it was used of consulting soothsayers and the like. It was as if Paul said, “I did not consult with anyone in order to learn the opinion of others as to this revelation I received, or to obtain instruction from them, or guidance, or advice.” The words “flesh and blood,” refer to mankind in general, with the idea of weakness, frailty, and ignorance. Thus Paul asserts that his commission and message came to him directly from God, and that neither was affected in any way by human intervention. (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Ga 1:15). Grand Rapids: Eerdmans.)

1:15–16a. The contrast with the preceding (vv. 13–14) is striking and is occasioned by God’s intervention in the life of Saul of Tarsus: But … God. Nowhere is this intervention more graphically described than in Acts 9. Here Paul simply enumerated three things God did for him. First, God set him apart from birth. Paul knew that God had providentially set him apart from birth and that all his life to this point was a preparation for his ministry as a proclaimer of the gospel of God’s grace. Second, God called Paul by His grace. This is a reference to the time of Paul’s salvation. He responded to God’s efficacious call and received Jesus Christ as Savior. In Romans (8:30) Paul gave the sequence of God’s work in salvation: “Those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.” Third, God was pleased to reveal His Son in Paul. Blinded as he had been to the deity of Jesus Christ and thinking that the Nazarene was a fraud, God gave Paul an outward vision of Christ on the Damascus Road and later an inner revelation concerning the full significance of the person and work of the Savior. The purpose of this revelation was that Paul might preach Him among the Gentiles. The Book of Acts gives full account of Paul’s ministry to the non-Jewish world on his missionary journeys. He became known as the apostle to the Gentiles (cf. Acts 9:15; 13:46–47; 26:20; Rom. 11:13; 15:16; Eph. 3:8; 1 Tim. 2:7). Thus Paul emphasized that both his conversion and his commission owed nothing to man but were of God. How else could such a transformation—from persecutor to preacher—be explained? (Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 591–592) Wheaton, IL: Victor Books.)

Ver. 15. But when it pleased God, &c.] Here begins his account of his conversion, and call to the ministry; all which he ascribes entirely to the sovereign good pleasure, and free grace of God: who separated me from my mother’s womb. By his mother is meant, not in an improper and figurative sense, the Jewish church, or the old synagogue, the mother of all its members; the Jerusalem which then was, and was in bondage with her children; from which bondage, blindness, ignorance, superstition and bigotry, he was delivered, when called by grace: nor the church at Antioch, which is never called a mother church; and though he was by that church, with Barnabas, separated for the work of the ministry, yet not from it: but by his mother, without a figure is meant, his real natural mother, whose name is said to be Theocrita; and this separation from her womb is to be understood either of that distinction made of him in Providence, as soon as born; which not only took him, and safely brought him out of his mother’s womb, but ever since took special care of him, and saved and preserved him to be called; for all the chosen vessels of salvation are distinguished from others, in a providential way; they are more under the special care of Providence than others are, even whilst in a state of unregeneracy; God’s eye of Providence is upon them, his heart is towards them, he waits upon them to be gracious to them, and many are the remarkable appearances of Providence for them; see Psal. 22:9, 10. Or rather this designs divine predestination, which is a separation, a setting apart of persons, for such and such purposes, as here of the apostle; and the eternity of it, it being very early done, from his mother’s womb; whilst he was in it, before he was born, and had done either good or evil: from the beginning of time, from the foundation of the world, and before it, even from eternity: all which phrases express the same thing, and intend either his predestination to grace and glory, to holiness and happiness, to sanctification of the spirit, and belief of the truth, and to the obtaining the glory of our Lord Jesus Christ; or his predestination to apostleship, to the work of the ministry, to the Gospel of Christ, to which he was separated in eternity, and in time; reference seems to be had to Jer. 1:5 or indeed both, and his separation or predestination to both was owing to the sovereign will and good pleasure of God, as was also his after-call: and called me by his grace: which follows upon separation, as it does on predestination, in Rom. 8:30 and is to be interpreted either of his call at conversion, by powerful and efficacious grace; when he was called out of Jewish darkness, blindness, and ignorance, into Gospel light and knowledge; out of the bondage of sin, Satan, the law, and traditions of the fathers, into the liberty of Christ; from conversation with the men of the world, among whom before he had it, into the fellowship of Father, Son, and Spirit, angels and saints; out of himself, and off of a dependence on his own righteousness, to trust in Christ: in a word, he was called into the grace of Christ here, into a participation of all the blessings of grace, and to eternal glory by him hereafter; which call was not of men, but of God, as the efficient cause of it; and by his grace, as the moving and procuring cause of it, and without the use of means, the word, which is the ordinary way in which God calls his people; so that’tis plain his first light into the Gospel, was not of man, nor so much as by the means of man: or this call may respect his call to the ministry, which was at the same time he was effectually called by grace; and which also was not of man, nor of himself; he did not thrust himself into this work, but God called him; and that of his mere grace and good will, without any respect to any merits, deserts, or qualifications in him. (Gill, J. (1809). An Exposition of the New Testament (Vol. 2, pp. 858–859). London: Mathews and Leigh.)

God sends every man into the world with a part to play in HIS purpose. It may be a big part or it may be a small part. It may be to do something of which the whole world will know or something of which only a few will ever know. Epictetus (2:16) says, “Have courage to look up to God and to say, “Deal wit me as thou wilt from now on. I am as one with thee; I am thine; to flinch from nothing so long as thou doest think that it is good. Lead me where thou wilt; put on me what raiment thou wilt. Wouldst thou have me hold office, or eschew it, stay or fly, be rich or poor? For all this I will defend thee before men” If a pagan philosopher could give himself so wholly to God whom he knew so dimly, how much more should we! (p. 13, the Letters to the Galatians and Ephesians by William Barclay)

First, Paul presented the situation surrounding his come to faith in Christ (v.v.15-16a), a denial that he received his message from others (vv. 16-17), a brief history related to his relationship with the other apostles (vv.18-19), and a solemn affirmation that he was telling the truth on the origin of his gospel (v.20). The denial is primary.

(p. 1830, The MOODY Bible Commentary by Michael Rydelnik & Michael Vanlaningham)

FROM MY READING:

Creating Effective Discipleship Programs in Your Church

Preaching.com Staff

Discipleship lies at the heart of the church’s mission and is vital in nurturing and equipping believers to grow in their faith. It goes beyond merely attending services; it involves intentional relationships, teaching, and modeling Christ-like behavior. Effective discipleship programs provide a framework for believers to deepen their understanding of Scripture, develop spiritual disciplines, and become equipped to impact their communities. By investing in discipleship, churches can foster spiritual growth, strengthen relationships, and empower individuals to live out their faith meaningfully.

This article aims to provide guidance and practical insights on creating effective discipleship programs within your church. Whether starting from scratch or looking to enhance your existing program, we will explore key principles, strategies, and practical steps to help you design, implement, and nurture a thriving discipleship culture. By following these principles, your church can make a lasting impact on the lives of believers, empowering them to become devoted followers of Christ who make a difference in the world around them.

Understanding Discipleship

Discipleship can be defined as the intentional process of guiding and equipping individuals to become committed followers of Jesus Christ. It involves teaching, mentoring, and nurturing believers to grow in their knowledge of God’s Word, develop a deeper relationship with Him, and live out the teachings of Jesus in their daily lives.

The concept of discipleship is deeply rooted in the teachings of Jesus and the early Christian church. Throughout the New Testament, we find Jesus calling individuals to follow Him and instructing them to go and make disciples of all nations. The apostles and early believers exemplified discipleship by investing in others, teaching them the ways of Christ, and modeling a life of faith.

Effective discipleship programs incorporate several key elements, including teaching sound doctrine, fostering authentic relationships, providing mentorship and accountability, encouraging spiritual disciplines such as prayer and Bible study, and equipping believers for service and mission. These elements work together to nurture a holistic and transformative discipleship experience that empowers individuals to grow in their faith and impact their world for Christ.

Assessing Your Church’s Needs

Before designing a discipleship program, assessing the current state of discipleship within your church is crucial. Evaluate the programs, ministries, and resources dedicated to discipleship. Consider the level of engagement, participation, and spiritual growth among members. Identify any strengths and weaknesses in the current approach to discipleship.

Conducting a comprehensive needs assessment is vital in understanding your church community’s specific needs and challenges. This can involve surveys, focus groups, one-on-one interviews, or gathering feedback from leaders and members. Explore where individuals desire growth, seek support, or express interest in specific discipleship topics or formats. A needs assessment will provide valuable insights to tailor your discipleship program to address your church’s unique needs.

Based on the findings from the needs assessment, set realistic and measurable goals for your discipleship program. These goals should align with the vision and mission of your church and reflect the desired outcomes for the participants. Whether it’s fostering spiritual maturity, deepening biblical knowledge, or encouraging service and outreach, clear goals will guide the development and implementation of your discipleship program, ensuring its effectiveness and relevance to the needs of your church community.

Designing a Discipleship Program

Start by clearly defining the objectives and desired outcomes of your discipleship program. What spiritual growth, knowledge, or skills do you want participants to gain? Establishing these objectives will help shape your program’s content, activities, and structure, ensuring that it aligns with your church’s vision and mission.

Identify the target audience for your discipleship program. This could include new believers, young adults, families, or specific demographic groups within your church community. Understanding your target audience’s needs, interests, and characteristics will enable you to tailor the program to meet their unique needs effectively.

Create a curriculum or content framework that covers the essential topics, teachings, and practices you want to incorporate into your discipleship program. This can include Bible studies, theological teachings, practical life application, and spiritual disciplines. Ensure the curriculum is balanced and comprehensive and engages participants in interactive and transformative learning experiences.

Determine the format and duration of your program. This can vary from small group studies, discipleship classes, retreats, or a combination of various formats. Consider the time commitment required, whether a short-term intensive program or a long-term discipleship journey. The structure should facilitate consistent engagement and progression while accommodating the schedules and availability of participants.

Accountability and mentorship are vital aspects of effective discipleship. Create opportunities for participants to be held accountable for their spiritual growth and provide mentorship relationships where experienced believers can guide and support them. Consider pairing individuals with mentors, forming small accountability groups, or incorporating regular check-ins to foster accountability and encourage personal growth within the program.

Recruiting and Equipping Discipleship Leaders

Identifying and recruiting individuals within your church who have the passion, spiritual maturity, and ability to lead and disciple others is essential. Look for those who exemplify a deep commitment to Christ and possess the relational and teaching skills necessary to guide and mentor participants effectively.

Once potential leaders have been identified, invest in equipping them with the necessary skills and resources to fulfill their roles effectively. Provide training on discipleship principles, teaching techniques, and effective communication. Offer resources such as curriculum materials, study guides, and reference materials to support their teaching and mentoring efforts.

Discipleship leaders require ongoing training and support to grow in their leadership roles. Offer regular training sessions, workshops, or conferences that address specific areas of discipleship, leadership development, and relevant topics. Foster a supportive community where leaders can share experiences, seek advice, and receive encouragement. Providing ongoing training and support will enhance your leaders’ effectiveness and help them stay motivated and committed to the discipleship program’s vision and goals.

Nurturing Discipleship Relationships

One-on-one mentorship is a powerful component of discipleship. Encourage participants to engage in intentional mentorship relationships where they can receive personalized guidance, support, and accountability from experienced believers. Highlight the significance of these relationships in fostering spiritual growth, providing a safe space for questions and doubts, and modeling Christ-like character.

Cultivate a supportive and nurturing environment within your discipleship program. Foster a sense of belonging and acceptance where participants feel comfortable sharing their struggles, victories, and questions. Create opportunities for group discussions, prayer, and fellowship to build authentic relationships and a strong community where individuals can thrive and learn from one another.

Accountability is crucial in discipleship. Establish a culture of accountability by encouraging participants to have regular check-ins with their mentors or accountability partners. These check-ins can provide opportunities for reflection, sharing progress, addressing challenges, and offering guidance. Encourage participants to set personal goals and hold each other accountable to foster growth and consistency in their discipleship journey.

Fostering a Culture of Discipleship

Cultivate a church-wide commitment to discipleship. This involves educating the congregation about the importance of discipleship, emphasizing its role in personal and communal growth, and inviting everyone to participate in discipleship initiatives. Engage church leaders, pastors, and volunteers to champion the value of discipleship and create a shared vision that permeates all aspects of church life.

Integrating discipleship into other church ministries ensures a holistic approach to spiritual formation. Connect discipleship programs with Sunday sermons, small group ministries, youth groups, and outreach activities. By intentionally linking discipleship to existing church programs, you provide opportunities for individuals to apply what they learn practically and deepen their faith through various avenues of engagement.

Discipleship is not confined to church gatherings alone. Encourage discipleship beyond the church walls by empowering individuals to live out their faith daily. Provide resources and guidance on how to be a disciple in the workplace, schools, neighborhoods, and families. Encourage believers to engage in acts of service, evangelism, and intentional relationships with those outside the church, demonstrating the transformative power of discipleship in real-world contexts.

Conclusion

Throughout this article, we have explored the essential elements of creating effective discipleship programs in your church. We discussed the importance of understanding discipleship, assessing your church’s needs, designing a program with clear objectives and outcomes, recruiting and equipping leaders, nurturing discipleship relationships, and fostering a culture of discipleship.

Now is the time to take action. Implementing a discipleship program can profoundly impact the spiritual growth and transformation of individuals within your church community. It is an opportunity to equip believers, foster deeper relationships, and empower them to live out their faith in impactful ways.

Never underestimate the transformative power of discipleship. When believers are intentionally guided and nurtured in their faith, they grow stronger, become more Christ-like, and impact the world around them. Discipleship is not just a program; it is a journey of personal and communal transformation, enabling believers to fulfill their calling and make a lasting difference in the lives of others.

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(Remember the only author that I totally agree with is the HOLY SPIRIT in the inerrant WORD OF GOD called THE BIBLE! All other I try to gleam what I can to help me grow in the LORD!!)

Your worst days are never so bad that you are beyond the reach of grace. And your best days are never so good that you are beyond the need of God’s grace.—Jerry Bridges (writer, leader in discipleship ministry)

KNOWING GOD

I am the way, the truth, and the life: no man cometh unto the Father, but by me.
John 14:6
We must realize as we approach God that His ultimate, gracious purpose with regard to man has been revealed to us, and it is a purpose of love and mercy and of kindness and compassion. This is something that is only known fully and finally in and through the Lord Jesus Christ. That is why this statement must be put like this: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). This truth is an absolute necessity. That is why our Lord said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). He is the way to God. He is the truth about God, and apart from the life He gives, we will never share or know the life of God. So there is no knowledge of God apart from Him; through Him comes this ultimate true and saving knowledge, the saving relationship.
Notice what John 17:3 tells us about our Lord Jesus Christ: “That they might know thee the only true God, and Jesus Christ.” The name Jesus reminds us of the truth of the Incarnation: This eternal Son of God was made man—the man Jesus. But the man Jesus is One who is God and who is co-equal with Him and whom, therefore, you think of in terms of being God and being with God—“and Jesus.”
But He is also Jesus Christ, and “Christ” means “Messiah,” the One who has been anointed to do this special work of bringing men and women to God and of giving God’s life to humankind. You see how all this mighty doctrine is put here as it were in a nutshell for us—“and Jesus Christ.” It is all there—the ultimate object is to know this “only true God”; yes, and the way to know Him is to know Jesus Christ.
A Thought to Ponder: Christ is the way to God; He is the truth about God.
(From Saved in Eternity, pp. 143-144, by Dr. Martyn Lloyd-Jones)

We Will Serve the Lord
“And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.” (Joshua 24:15)
As Joshua’s death approached, he gathered the people around him for a final address and challenge. “Fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served” (v. 14), he exhorted as he reviewed the history of God’s provision for Israel. Indeed, God was worthy of their service in light of all He had done for them. Speaking on behalf of the Lord, Joshua used the divine pronoun “I” no less than 17 times in the previous 11 verses, in a majestic listing of His work on their behalf.
There seems to be a twist of irony in Joshua’s words. Even though the people adamantly maintained, “Therefore will we also serve the LORD; for he is our God” (v. 18), Joshua evidently knew they had already decided not to follow God. He did not offer them a choice between the true God and false gods, he offered them a choice between sets of false gods—those “on the other side of the flood” (i.e., the Euphrates River), or those “in Egypt” (v. 14), or “the gods of the Amorites.” None can compare, obviously, to the Lord.
Joshua’s point is still applicable today. Man must worship; he must have a god. One may recognize his god as an actual “god”—an idol to be openly worshipped. Many times today, however, the god is that of human reason, science, evolution, or humanism, and worship is performed unwittingly. Our duty in witnessing includes helping the unsaved to make a knowledgeable choice, pointing out the consequences of their choice of gods. Such a comparison should drive one to the same decision as Joshua’s: “As for me and my house, we will serve the LORD.” (JDM, The Institute for Creation Research)

Deuteronomy 27
Curses from Mount Ebal dramatize disobedience.

INSIGHT

What a drama! Mount Gerazim and Mount Ebal are two masses of limestone rock rising over 2,000 feet above sea level. Between them lies a beautiful valley, about 300 yards wide. Half the children of Israel are on one mountain, and half are on the other, with the Levites in the valley between the two mountains. Curses are called from Mount Ebal and blessings are called from Mount Gerazim. All of this is to dramatize the importance of obedience and the consequences of disobedience, even down to not letting a blind man wander out of his way.
Nothing is insignificant to a holy God. Nor should it be to us. We must care about right and wrong. (Quiet Walk)

New York Times columnist David Brooks made waves last week with an essay published in the Atlantic. Brooks’ point is simple: What we call “the nuclear family,” a mother, a father, and their 2.5 children, often in a suburban home with a single income, is an invention of the 20^th century. It’s not what the family looked like for most of history.

Instead, writes Brooks, humans have typically existed in multi-generational networks of grandparents, aunts, uncles, and cousins supporting one another. The “extended family,” he argues, is the natural family.

The key here is context. Brooks admits the nuclear family has always existed, but without an extended circle of relatives, he thinks it’s unstable. History seems to back him up. The 1950s, he writes, were the “high water mark” of the nuclear family. But as the 50s economy and mass unionization became things of the past, nuclear families fragmented into ever smaller forms, with single-parent homes now being the most common.

Among the important points made by Brooks is that, certainly by the time American culture had absorbed the full impact of the sexual revolution, the American family had already been substantially transformed by industrialization and other forces of modernity, not least of which is the widespread separation of work from home.

Unfortunately, the title of Brooks’ essay is, well, terrible. To lead with “The Nuclear Family Was a Mistake” muddies the waters. Even muddier is Brooks’ suggestion that alternative forms of kinship, which he calls “chosen families,” are legitimate replacements for the nuclear family, with the only criteria for their success being that they are chosen.

And so, he praises networks of shared parenting in such places as African-American neighborhoods with low rates of fatherhood, same-sex and polyamorous arrangements in LGBTQ communities, and even groups of friends living together to support one another.

What Brooks misses is that all of these things are attempts to mitigate the situations caused when families break. They are not replacements. As noble as some of these attempts are, the outcomes for those involved in “chosen families,” especially outcomes related to the long-term health and well-being of children, are consistently worse than they are for those in nuclear families.

Critiquing Brooks’ essay at The Bulwark, Mona Charen reminds us that family, including extended families, are still built on marriage. A family is more than a mere social construct. It cannot be whatever we want it to be. It’s founded, she writes, on human nature and biology, including “the unique bond that ties parents and children.”

In a symposium at the Institute for Family Studies, others point out that the “chosen families” Brooks praises are often less stable than even the isolated nuclear family that he’s critiquing. In particular, the statistics on abuse and neglect in these contexts is alarming.

Where Brooks is right is that a mom, a dad, and a couple of kids are not the family most people throughout history have known, and that the forces of modernity have isolated the “nuclear” family arrangement away from extended families and other social networks that were once normal and that can support them. Another way to say this is marriage is hard. Parenting is hard. Grandparents, aunts and uncles, cousins, and other extended family members are really helpful. Their presence was far more common in the past than it is now.

Andrew Walker’s response to Brooks’ essay makes the very important point that what Brooks is looking for in so-called “chosen families,” already exists in another institution that’s been around for a couple thousand years: the local church. Jesus didn’t start the Church to replace biological families, and what other social institution offers the love, support, and community that can help hold a household together? The reality to which Brooks points is a marvelous opportunity for the church to be the agent of restoration Christ has saved it to be.

Still, Brooks is wrong to suggest that love can dispense with biology. The natural family is built around the biological realities of male and female and procreation, and it’s therefore as irreplaceable as gravity. As books like Mary Eberstadt’s “Primal Screams” clearly document, the last several decades of ignoring this design has brought devastating consequences. (BreakPoint)

“I lived with my mother so long that she moved out!” Those were the words of KC, whose life before sobriety and surrender to Jesus was not pretty. He candidly admits supporting his drug habit by stealing—even from loved ones. That life is behind him now and he rehearses this by noting the years, months, and days he’s been clean. When KC and I regularly sit down to study God’s Word together, l’m looking at a changed man.

Mark 5:15 speaks of a former demon-possessed individual who had also been changed. Prior to his healing, helpless, hopeless, homeless, and desperate are words that fit the man (vv. 3-5). But all of that changed after Jesus liberated him (v. 13). But, as with KC, his life before Jesus was far from normal. His internal turmoil that he expressed externally is not unlike what people experience today. Some hurting people dwell in abandoned buildings, vehicles, or other places; some live in their own homes but are emotionally alone. Invisible chains shackle hearts and minds to the point that they distance themselves from others.

In Jesus, we have the One who can be trusted with our pain and the shame of the past and present. And, as with Legion and KC, He waits with open arms of mercy for all who run to Him today (v. 19). By Arthur Jackson (Our Daily Bread)

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