Tag Archives: truth

Galatians 2:17; Brief Thoughts

17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not!

No one is justified before God by the law (Romans 3:20). There is no way to be made righteous by the law. The law can identify unrighteousness, it can establish the need for righteousness, and it can even display and reveal the nature of God. But the Law cannot change the heart. The heart has been corrupted and is not righteous (Romans 3:1-10). Only through the work of Christ is any person able to be made righteous. Indeed, no work can make the heart of man different or changed (Jer. 13:23). All self-righteous attempts to secure salvation must be cast aside. Our pedigree, religious affiliations, and personal history must be surrendered in favor of Jesus’ righteousness.

There is no one holy. Not one person merits salvation or deserves to be acknowledged as better than another. It does not matter how great a person is in the eyes of the world, “no one is righteous” (Romans 3:10). This truth is the ultimate leveling ground. When a community understands that no merit or effort can establish righteousness and that each individual stands condemned by their own works before a holy God, then there is no basis for hierarchy or preferential treatment. This would be a tremendous community of which to be a part! Consider for a moment what it would be like if your community truly lived in this truth. When someone sins or breaks covenant with someone else, the response to that fracture would be one of healing, not judgment. It would be a community in which everyone could strive to live holy lives without fear of constant condemnation. It would be a community that lifts up those who struggle and carries burdens for one another. This is what the church is supposed to be like.

In order to be redeemed, a person must trust in the saving work of Jesus Christ – that Jesus lived a perfect life, died on the cross taking the punishment of my sin upon Himself, rose again conquering death and giving me life, and ascended into Heaven securing His victory and my future salvation. Paul asserts that we “endeavor to be justified in Christ” (v.17). The term here translated “endeavor” indicates an active pursuit of something. It is the same term used when Jesus says, “seek and you shall find” (Matt. 7:7). A Christian seeks to know God and does so with zeal in the pursuit of His glory. A believer strives to know and be known by Christ. It is for this purpose that we strive to prove our justification is in Him alone! When the adversary or the world tells us that we are sinful, we rest in the reality that Jesus is Savior and our sins have been forgiven in Him. In this way, our “endeavor” is simply an intentional effort to conform our minds to the reality of salvation.

The Judaizers, however, insisted on obedience to the Law in an effort to attain salvation. So the logic follows, assuming the Judaizers are correct, that fellowship with Gentiles as Paul and Barnabas did in Antioch would be an actual sin according to Jewish law and thereby make Christians into sinners. So, Paul asks the question – If our pursuit of Christ reveals that we are sinners according to the law, does that mean Christ is somehow in service to sin (v.17 – paraphrased)? Immediately Paul answers, “Certainly not!” In posing this question, Paul presents a polarity between the Jewish conception of salvation and the truth of Jesus Christ. The Law cannot justify anyone. Trusting in Christ is the only way by which a man can be saved. So, in order to be saved, one must turn from self-righteous attempts of legal perfection and trust in the saving work of Jesus Christ. Thus, by trusting in Christ, our need for His righteousness is revealed and grace abounds all the more!

Oh, friend, I do wish that you would trust in Jesus’ righteousness to save you. I see you striving to be good on your own. I watch your toil and struggle to know and be known. There is One King who can rescue and redeem. One Lord who can remove your sin and make you clean. Trust in Jesus now and be free.

Galatians 2:15-16; Brief Thoughts

15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Tribal identification offers a certain level of confidence for the average person. It allows us to create a division between those we deem “less than” and ourselves. Labels and distinctions are often methods we use to form identities for ourselves and they provide tools by which we can categorize others. These tribal identifications can be useful when the definitions are clear and universally accepted. They can also be dangerous when they are misunderstood or given too much credence.

Paul is a Jew. That is his tribal identification. A people group that was selected by God from all the nations of the earth, led by His voice and Law throughout their history, provided for by His miraculous hand and used as His representatives on the earth. Quite a pedigree indeed! There is a great deal to be proud of in this tribal identification. Paul states, “we are Jews.” In stating this identification, Paul is asserting his own superior pedigree above the “Gentile sinners” mentioned next. Indeed, the Jewish people were given the Law and the prophets (Romans 3:1-2). The Jews are the people who have been given the Law of God and are His chosen people.

Further, note that Paul says, “We ourselves are Jews BY BIRTH.” He did not join Judaism by choice. He was born into it. He also was favored to be Jewish from the moment he came into existence. Unlike the “Gentile sinner,” Paul and his brothers were chosen as Jews. While there are numerous benefits to tribal identity, there are also some requirements. For the Jew, circumcision is required. A man must be circumcised to be a Jew. It is the identifying act given to Abraham in Genesis 17 and a part of the law that the Jews were handed down in the desert in Leviticus 12:3. So important was this identifying mark that Exodus 12 commands that the slaves of the household and those who are merely interested in observing the Passover ought to be circumcised as well.  Paul’s identity as a Jew demanded that he obey and observe certain parts of the law, for the law is for the Jews. Gentiles do not have the law. They are sinners, lawless and separated from the people of God.

What a terrifying identity to live in – one who is deemed a “Gentile sinner” before the judgment throne of God. A Gentile sinner has no hope of being accepted by God. He must become a Jew and even then he is only allowed admittance as a second class citizen and must obey the Law completely in order to be made righteous in God’s sight! In stark contrast to the Jew by birth, the Gentile sinner must accomplish an impossible task – they must become righteous after having been born unrighteous! This would be a horrific state indeed were it not for the next verse.

No tribal identification can make someone righteous. Righteousness is not achieved by the works of the law. Being a Jew, Paul had great confidence in the law and the works of the law, yet he was acutely aware of the truth that the law cannot and does not save a person. The only thing that does save a person is faith in Jesus Christ. Oh friend, can you not see that no amount of work can justify you before God!? He is holy and perfect. He has no fault within His being or actions. You stand before Him, a rebel to His perfection. What can you do to remedy such a sorry state? You can’t fulfill the law because you have already broken it in one place or another. You have one recourse of action. Throw yourself upon the mercy of Christ and trust Him to save you! Believe that Jesus, the Son of God: lived a perfect life, died on the cross to cover your sins, and rose again to bring life eternal to all who will trust Him! Salvation is at hand, just believe. No one is justified by works of the Law. Your tribal identity cannot save you. Your only hope is in Christ’s atoning work on the cross!

Paul recognized that salvation was beyond Judaism. Salvation comes from Christ and Christ is something more than Judaism. The law cannot save. Judaism and the religious systems and identities to which we cling so tightly offer no hope of salvation. While they may offer some enjoyment and understanding of how to live in this life, they offer no salvation. Only a complete surrender of identity to Christ will bring justification. “He must increase, and I must decrease” (John 3:30). Your own righteous deeds in obedience to the law cannot save. Being a Jew cannot save. Only Christ and His life will save!

Repent and believe, for the Kingdom of Heaven is at hand!

Galatians 2:11-15; brief thoughts

11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”

Conformity is a common unspoken demand of any society. When someone joins a community that community has a defining set of social norms. Sometimes those norms are explained and clearly articulated. More often those expectations are unspoken and are not so clearly defined. In order to truly integrate into the community, the adherent must submit to these demands in order to be considered a legitimate member.

As in any group, Christianity demands a conformity of sorts. The problem is that sin often corrupts our ability to discern the difference between what Christ demands and what we demand. As a result of sin, we demand that people conform to us. We have an unwritten expectation that people who come to share in Christ must behave and look as we do. They must submit to the same societal norms in which we have been immersed. When we insist on such an ethnocentric legalistic expression of Christianity, we miss the Gospel. The Gospel reaches across cultural and societal norms to establish life through the pursuit of God and His life! Indeed, Jesus does not require the Pharisees to surrender their religious customs of hand and foot washing when he goes to have a meal with them. Neither does Jesus require his fishing buddies and tax collecting friends behave as the Pharisees. He opens His arms to both groups and rescues any who will believe. He lays no additional law upon His followers.

In obedience to the Gospel, the early church opened her arms to anyone who would trust in Christ for righteousness. Peter and the disciples spoke a variety of tongues at Pentecost. They did not demand everyone learn Hebrew. God showed Peter that the Gentile, Cornelius, was admitted to the Kingdom, giving Peter a vision that defied the dietary restrictions of the Jew. He did not demand Cornelius become a Jew. Further, the model we have from Paul and the apostles at the Jerusalem counsel is one of reasoning together to understand overt Scriptural commands and exercising freedom where Scripture is silent.

Still, Peter and the apostles were just men and, even they, fall to hypocrisy at times. When Peter was worshiping with the gentile brothers at Antioch, there came a moment of such weakness. The “Circumcision party” came to join in the worship and Paul witnessed the shaming of the gospel message. Peter, desiring to be approved by these brothers, withdrew from the gentile believers.

Why did Peter withdraw? It is not common to see this particular apostle seek to accommodate the whims of men. He has a reputation as headstrong and often taking the leadership role. Perhaps Peter thought he could win over these Jews to the Gospel by showing himself to be disciplined in religious affection as they. Perhaps he was simply afraid that he would lose his prestige among the Jews, maybe even rationalizing that a loss of prestige for him would be the same as a loss for the gospel. Whatever his reasoning, Peter shows favoritism and Paul addresses him directly.

Paul’s response to Peter seems brazen and very confrontational. Indeed, Paul addresses Peter “to his face,” but he does so only because “he stood condemned!” Paul’s response to Peter was bold and forward for three obvious reasons. First, Peter was obviously in contradiction to the gospel and was in danger of God’s discipline. Paul states that Peter “stood condemned.” In saying this, Paul is framing the scene as one in which Peter is in danger of God’s intervention. He is guilty of wrongdoing and it is an act of mercy to confront him. Confronting Peter as an errant brother spares him from being disciplined as a disobedient son. Second, Peter was leading others away from gospel community. Gospel community includes ALL tribes, tongues, and nations. It is not restricted to Jewish people alone but includes gentiles as well. When Peter showed favoritism to the Jewish brothers, he was acting in contradiction to the gospel message itself. So Paul publically addressed Peter in an effort to clarify and defend the gospel witness as he states, “their conduct was not in step with the truth of the gospel.” Third, Paul is concerned with defending the reputation of his brothers in Christ. When Paul saw that Peter and the brothers were living in hypocrisy, he recognized a need to preserve them through a minor error that could have massive implications. Hypocrisy is a dangerous poison that can damage the testimony of even the most devout believer.

Through Paul’s example, we can see the proper way to confront one another in gospel community. As we strive to walk in gospel obedience together we must first check our motives. Paul confronts Peter because of a gospel motivation. He does not desire power, he seeks to honor the gospel and preserve his brother’s integrity. We must consider the implications of what is being confronted. Paul addresses Peter publically because multiple people were actually being addressed. He recognized that his true target was a large group of believing brothers who needed to be corrected. Finally, when we approach each other we must strive to pose the question, and not simply demand correction. Questions allow for introspection and self-examination. Paul challenges Peter and poses the question, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” His point is well made. Yet, in posing it as a question he leaves room for rebuttal. Pose your confrontation in the form of a question and you are offering grace to the person you are challenging.

Oh, that we would always confront one another with such grace!

Galatians 2:7-10; Brief Thoughts

7On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9and 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. 10Only, they asked us to remember the poor, the very thing I was eager to do.

The modern western church holds in high esteem people of influence. Pastors are valued because of the size of their congregation or the reach of their pulpit. Credence is given to men who can market well and appeal to a large audience. Leaders are given honor because of their ability to engage people, often ignoring or dismissing a lack of character. Not so with the early church! These men of God held in high esteem those who with honesty and integrity presented the gospel clearly.

When Paul stood in the Jerusalem council and presented his case for the uncircumcised, the other apostles accepted his ministry because of “the grace that was given to” Paul (v. 9). Paul had been a murderous agent of the Pharisees prior to his conversion. Yet, Christ saw fit to grant him grace and deliver him from his own sinfulness. Surely if God can transform His enemy into a child, then He can do the same for the ignorant Gentile who knows nothing of God’s Law. Consider further Saul’s reputation among other Christians. Prior to Damascus, Paul was a scourge to Christianity. He was a villainous adversary to Christ and the church. Ananias received a special vision from God and granted grace to Paul as a result – accepting him into the fellowship of believers. Finally, a man who was such a horrible adversary could not be expected to be given such a fruitful ministry. Yet, Christ saw fit to grant Paul grace in his ministry. It was that grace that served as Paul’s resume.

Consider for a moment what it would be like if your resume was entirely based on Christ’s work in your life. Consider the strength of a fellowship that recognizes others as equal recipients of the gift of life. What would it be like if you were judged by the work and effort that God has done for and in you? Further, what if you granted favor to other believers simply because God has given grace to them? What if you granted grace to others according to the grace that has been extended to you in Christ? Infinite, marvelous, and matchless grace has been given to you! Indeed, this is what we are called to do as Christians. We are to see one another through the lens of grace. We are to recognize our state as those who have been redeemed not by merit, but by the grace of an infinitely loving King!

Such an understanding of grace does not permit a Christian to hold another to a system of religious law. Rather, it drives the believer towards holiness and, instead of merely avoiding sin, leads to a community of faith that exhorts one another to live holy according to the guidance of the Holy Spirit through the Scripture. In such a community, there is no place for superstars. When Paul explains that the same grace worked through Peter as has worked in Paul, he levels any sense of superiority in the life of the Christian community. If anyone was worthy of extra prestige and honor in the first century of the church, it was certainly Peter. Yet, Christianity is not a merit-based, legal system. It is, in contrast, a system based on the grace of God and it is dependent on the mercy of God for its life.

When Paul sought wisdom over the question of circumcision of Gentile believers, he sought the community of faith and entrusted himself to the Holy Spirit’s leading. Trusting in the grace of Christ, Paul stood before the Jerusalem council as an equal recipient of the Grace of God and counted upon that grace to manifest itself among them. Paul and Peter did not get bogged down in the minutia of laws and legal morality. They lived in a system of grace with one another, addressing struggles and difficulties when they rose. Rather than setting up sign-posts and rules that explained what you could or could not do, the early church favored asking deep questions about motivation and dealing with each individual struggle as they arose. In this, the community thrived and holiness blossomed. When the community spends its efforts attempting to manage behavior, the community becomes lifeless. When the community strives towards holiness by exhorting each other in grace, then that community thrives!

Galatians 2:1-6; Brief Thoughts

2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. 4 Yet because of false brothers secretly brought in – who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery – 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. 6 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.

When the joy and delight of one’s life on centered on Christ, there will inevitably be those who desire to usurp that joy by laying restriction and rule atop of freedom. Indeed, those who do not know the freedom of Christ will either long for it, or they will seek to control it. Such was the case in the Galatian church. Those who had been given freedom in Christ Jesus were being instructed by others who had come to join in the community to lay aside that freedom for the sake of an appearance of holiness. This holiness was not genuine but was a legalistic and self-righteous attempt to achieve holiness through their own actions.

Their message was antithetical to Paul’s own commission. As he recounts in verse 2, Paul corroborated his preaching of the Gospel by setting it before the Jerusalem council so that he could make sure the Gospel he was teaching was correct (Acts 15). Fourteen years after beginning to preach the gospel, Paul sought to ensure that the gospel he was teaching was correct. Paul’s efforts to validate himself by seeking the wisdom of the apostles stands in stark contrast to those who demanded such legalism professed by those who were infiltrating the Galatian church. There are no arrogant demands that people submit to his message. Rather there is a humble submission to the message as it stands clear in Christianity.

Paul submits to the clear message of the gospel. Influence and prestige, once so highly esteemed in the life of Saul the Pharisee, were cast aside for the sake of truth. Paul does not bend to the influential or nor does he bend himself to become influential. As is often the case with the most influential people in Christian history, Paul is more concerned with the message than with his own honor and prestige.

Further, Paul does not slip in. Paul’s efforts to teach the gospel are extremely transparent. He lays his teaching out before the apostles with a brother, Barnabas, alongside to hold him accountable. He stands exposed, ready to be corrected. Those who would profess self-made righteousness do not present themselves so clearly. They hold back their message, crafting words in such a way as to hide their true meanings and agenda. This is not the way of Christ! Christians speak boldly the gospel and when we are wrong, we seek the admonition and correction of the community of faith.

Finally, Paul does not accept the voice of the famous. Take note, dear reader, there are no accolades or praises given to men and those in authority in this passage. As Paul recounts his experience it is as one who has sought truth within a community of gospel believing Christians. He does not slip in, he does not seek to control the faith of others, and he does not attempt to demand that others live by his own convictions. He simply and purely lays out the gospel with clarity and strength.

Sometimes it is difficult to recognize when false teachers attempt to slide in and usurp freedom. This passage gives us some characteristics to look out for.

  1. They force their morality on others. These legalists prize morality over truth. Paul offers a contrast in Titus, explaining that he was not required to get circumcised in Jerusalem (v.3). The gospel relies on Scripture and the conviction of the Holy Spirit in the heart of believers. Thus, those who follow Christ trust the Scripture to convict and call others to changed lives and particular morality.
  2. They slip in, unnoticed. False teachers are never obvious at first. It takes time for the revelation of falsehood to be revealed. More often than not, those who seek to rule over the church and deprive others of gospel life appear first as friends and even Godly leaders. Yet, time will reveal their deceptions and motives as contrary to the gospel.
  3. They prize influence over transparency and submission. Those who know not the redemption of Christ value their own authority and the fame and prestige of others to a higher degree than humble submission and honesty. These false brothers will speak with great admiration of those who have accomplished much with worldly success while disparaging the persistent ministry of faithful saints who bear much spiritual fruit with little material gain. They will quote famous false teachers and excuse overt sin or error if there is material success. They will appeal to positional authority instead of trusting the truth to defend them. They will cite their position as if it was given them by God and state that as their authority to make decisions.

When seeking to lead the church, we must be diligent to watch out for those who are false teachers.

There is Something About a Watch

There is something about a watch. Something about that leather strap with a constant reminder of progression. The ominous silence constantly calling out the warning, “time is moving!” Yet, there is a sense of control over that time when we wear a watch. The watch keeps track of the time, still, I hold the watch on my wrist in some manner holding time in my hand. As if in by some mysterious magic I am capable of wielding the power of time. Somehow it becomes me to believe that wearing a watch gives me some modicum of control over time. Or at least control over its power over me.

Still, time presses on. On my wrist remains the constant refrain that moments are sliding by, the crushing reality that I have not seized every moment and made the best use of every breath. Still, in this moment I hold the marker on my arm. Such a time-piece offers an odd sort of comfort amidst dismay. There is just something about a watch.

Sometimes I would like to disregard the time. I’d like to believe that I have some control of the passage that my wristwatch chronicles for me. I know that I cannot hold back the waters of time. Paul says that we are to make the most use of the time, “for the days are evil” (Ephesians 5:16). He describes the days as wicked and malicious against us. And so they are. These moments of unforgiving weight that records our wait. They propel us into a desperate need to “do” and a constant sense that we must be active and work. Yet, Christ calls us to rest. The watch can drive me to labor or… something else.

As I ponder the weight of time on the human frame- that slow back bending reality that each of us must submit to, I am reminded that the watch has not always bound me to a pressure. There was a day when the watch served to remind me of the glory of rest. “For six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it, you shall not do any work…” (Exodus 20:9-11). And again, “Above all you shall keep my Rest, for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you!” (Exodus 31:13). The watch calls me to hold a vigil in anticipation of rest amidst our work. It brings to mind the sanctification of my soul by the LORD, simultaneously marrying the futile reality of this life and reminding me of the glory of that blessed rest to come.

The slow, constant click of the faithful chronicler I have chosen to bind on my arm serves to draw me into eager expectant waiting. Waiting for that day when my Lord will return to set aright all that my watch has recorded. Waiting for the day when rest from labor is constant and purified in the wake of my King’s return. Waiting with each tick of the hand pressing me further into the pursuit of Sabbath joy.

There is just something about a watch. It can propel one to dismay or joy. There is just something about a watch.

Brief Thoughts: Galatians 1:21-24

21 Then I went into the regions of Syria and Cilicia. 22 And I was still unknown in person to the churches of Judea that are in Christ. 23 They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me.

One of the most common character traits among great Christian leaders is a startling lack of desire for fame. There is a profound humility that accompanies the self-aware Christian. It is a humility born out of the understanding that man’s works and achievements cannot secure salvation. Paul certainly grasped the weighty truth that God alone must save. It is this truth that drives the bulk of his letter to the Galatians. Paul is not redeemed because he deserves redemption or has earned righteous covering. Rather, Paul is acutely aware that his own salvation is the result of grace extended from God’s hands to him. Likewise, any exaltation or honor for the work of the gospel after Paul’s conversion is due to Christ alone.

Reflecting on his journey in Christ, Paul explains that he was obscure and unknown in person to the Christian leaders for several years. He did not travel to Jerusalem and was not trying to advance politically. Indeed, in his former life of Judaism, Paul had attempted to make a name for himself, climbing the ranks of religious leadership. His Christian journey is marked by an attitude contrary to his former life. He seeks no fame nor accolade for himself. His testimony bears witness that he is concerned with the glory of God, not his own fame or fortune.

Beware of those who seek to make their own name great. Those supposed men of God who must have their names printed on everything are truly men who are seeking their own glory. A leader who seeks his own glory is not a leader worth following. Instead, seek to follow leaders who are obsessed with the glory of God and His kingdom. A Godly leader is one who will place the exaltation of Christ above his own prestige.

Paul seeks the glory of the Lord and early on in his ministry was privileged to be used by God to acclaim Jesus’ name and glory. Indeed, Paul recognizes that true joy is found not in fame or self-exaltation, but in lifting high the name of Jesus.

In Western Christianity, there is a pressure among teachers and preachers of the gospel to make their own names great. Marketing strategies, blogs, video curriculums, and the like are sold with particular teacher’s names attached and there is a particular glory that is often ascribed to these teachers. Consider Paul’s testimony in light of such a reality. He was not known to any of them personally, nor was he a famous teacher. Yet, the Lord used his testimony to further the Gospel and in this Paul found his value. “They only were hearing it said, ‘He who used to persecute us is now preaching the faith he once tried to destroy.’ And they glorified God because of me” (v. 23-24).

If we desire to glorify God above ourselves there are a few things we can learn from Paul.

  1. Seek to grow in your knowledge of God in fervent, God-obsessed, self-obscurity. Paul begins his discipleship process among unknown saints. He joins the disciples in Arabia (1:17) and does not pursue any of the big names until three years into his growth as a Christian (1:18). Learn to cultivate a love for obscurity. In this modern age, obscurity can be a blessing. When everything is put online for the world to see, there is little room for error or mistake and there is less forgiveness than there is room.
  2. Train yourself to find value in God’s glory. As Paul reflects on his life, he finds his value in knowing that his past wickedness is used to glorify God. There is certainly shame over his past life, yet God has redeemed him and is using his former self-righteousness to exalt the Gospel.
  3. Think heavily about grace and strive to extend it to everyone. A cursory read of Paul’s life in the book of Acts will show that he became obsessed with grace. Recognizing that the law could not save and that his previous successes as a Pharisee meant very little in the Kingdom, Paul demonstrates that God saves whoever will come (John 6:37). There is no preference given to one group over another, only grace extended to every weary and repentant sinner. Even the apostle Paul had to learn to cultivate grace. Paul’s relationship with Barnabas certainly helped him learn to extend grace to his brothers and sisters in Christ as is exemplified in his reaction to John Mark and his apparent shift from early in his ministry to the place of 2 Timothy 4:11.

Learning to practice these three things will help to cultivate a vision for God’s glory over self-exaltation. In the long run, these will bring you much more joy in your Christian walk.