Galatians 4:1

Galatians 4:1 says, Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;  Paul said that as long as an heir was a child that they were no different than the servant.  Heirs were under those who taught them until they became of age.  The law was what taught and directed people until the coming of Christ.  With Christ's coming, people of any age could claim the promise of God through faith in Christ.  Verse two adds, But is under tutors and governors until the time appointed of the father.  Just as heirs are under tutors and governors until the time appointed by their fathers, so were people under the law for guidance and direction until the time appointed by the Father.  That time came when Christ came to the world and lived blamelessly and died for our sins.   Verse three continues, Even so we, when we were children, were in bondage under the elements of the world:  Paul is still referring to living under the law versus living under salvation by faith in Christ.  Until the coming of Christ, people were under the law to identify as being God's people.  Now, by faith in Christ, they could claim the promise of God with no need for anyone or anything to stand between them and salvation.  Verse four declares, But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,  Paul said that when the time was right that God sent His Son, born of a woman and under the law.  Jesus lived in perfect obedience to the law and was thereby the only acceptable sacrifice for sin.  By His sacrifice, He set us free from the penalty of sin.  Verse five adds, To redeem them that were under the law, that we might receive the adoption of sons.  Paul gives the result of Jesus's sacrifice and that is that He set us free from the penalty of sin if we accept Him as our personal savior and Lord.  We are redeemed by Jesus Christ to become adopted sons, or children, of God.  We do not become just servants, though we are, but the children of God by adoption, joint heirs with Christ.  Though some translations leave out the begotten when referring to Jesus, that is what makes Him unique.  Verse six continues, And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.  Paul said that since we are God's children, He sent His Spirit to live in us so that we would be able to proclaim God as our Father by faith.  Verse seven states, Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.  Again, we are more than just a servant, though I believe that even as an heir we still willingly obey and serve the Father.  Verse eight adds, Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.  I believe that Paul was saying that before we know the true God by faith that we still serve some false god.  I don't believe that we necessarily have to claim to serve any particular god, but we still follow some false god, whether we call it fate or materialism or whatever.  Verse nine continues, But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?  Paul asked the Galatians, how after being known by God, in a personal relationship as His children, how could they want to return to the bondage of the law.  That would be like returning to being a beggar instead of living as a child of God.  Verse ten says, Ye observe days, and months, and times, and years.  I believe that what Paul was saying was that they wanted to keep the Jewish traditions as a necessity to prove their salvation.  I don't believe that Paul was saying that these traditions were wrong necessarily of themselves, but the way that they were viewed was wrong.  Traditions or rituals can never become a part of the plan of salvation.  We can only come to God through Christ, with no other requirements.  Verse eleven Paul adds, I am afraid of you, lest I have bestowed upon you labour in vain.  I believe that Paul was speaking of being afraid of what the Jewish believers were attempting to add to the gospel.  If they did not believe in salvation for all people through faith in Christ alone, then Paul said that he felt that he had labored in vain.  If anyone proclaims to be a follower of Christ but adds other requirements for salvation, then they are not truly His.

Galatians 3:21

Galatians 3:21 says, Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.  Paul continues to compare the law to faith in Christ.  He asked if the law, given to the Jews, was against the promise of God to Abraham, which applied to all people.  He answers with an emphatic no, saying God forbid.  Paul adds that if there had been a law that could give everlasting life, then righteousness with God would come through the law and not faith.  Salvation by the law would be based on the ability of people to follow that law completely, not only in actions but in their very thoughts.  Verse twenty-two adds, But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.  Paul tells us that we are all guilty under the law.  Paul was speaking to Jews who felt it was necessary for Gentiles, once they accepted Christ, to be placed under the rules of the law.  Paul said that since the law could only prove our inability to be restored to God by keeping that law, Christ came to make restoration to God available through our faith in Him as Savior and Lord.  There is no checklist of things we must do in order to be saved.  There is only one thing necessary, and that is accepting Christ by faith.  Verse twenty-three continues, But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.  Paul said that before the coming of Christ that people were kept under the law, shut up to the coming of Christ and salvation by faith in Him.  Since Christ had now come, people were kept by simply putting their faith in Him.  Verse twenty-four states, Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.  The law was given to teach people about God and to help keep them in line until they could be justified by faith in Christ.  Just as a schoolmaster cannot guarantee success in life for the pupil, neither can the law guarantee success in our relationship to God.  Relying totally on the law brings just the opposite result, guaranteeing that we will fail by our own efforts.  We must rely on God with faith that He will deliver us in spite of our failure to keep the law.  Faith in God's deliverance through the Messiah, or Christ, was always the key to salvation and always will be.  Verse twenty-five adds, But after that faith is come, we are no longer under a schoolmaster.  Paul said that after Christ came then we were under faith in Him and not the law.  We are to be guided by the Holy Spirit, Who will lead us to live consistent with God's law, but our faith in Christ is the only way to or requirement for salvation.  Verse twenty-six continues, For ye are all the children of God by faith in Christ Jesus.  Paul states the only way to become children of God, and that is through faith in Christ.  We cannot be saved by the law, and we cannot add requirements to faith in Christ for salvation.  Verse twenty-seven says, For as many of you as have been baptized into Christ have put on Christ.  Paul said that when we are baptized in Christ that we live for Him.  I believe that to be baptized in Christ does not mean to be physically baptized by water, but to be spiritually baptized by faith.  Verse twenty-eight adds, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.  Paul was still writing about the Jews claim that once a Gentile was saved that they needed to follow Jewish law and traditions.  Paul declared that all people were equal under salvation through Christ.  There are no divisions in salvation through Christ.  Verse twenty-nine continues, And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.  The Jewish people felt that they were special to God because of being physical descendants of Abraham, but Paul said that all who were Christ's were the seed of Abraham by faith and heirs to the promise God made to Abraham.  Salvation comes through faith in Christ alone.

Galatians 3:13

Galatians 3:13 says, Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Paul said that Jesus redeemed us from the curse of the law by taking on that curse, once and for always, by His crucifixion.  Christ died not only for the sins of those who would come after Him, but also for the sins of all who put their faith in God before Christ came.  There was never a time when people were redeemed by the law of God.  Verse fourteen adds, That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.  Paul said that Christ died that the blessing of Abraham could come to the Gentiles as well.  This was the point of contention with some of those in Galatia.  They were attempting to make following the law a condition of salvation, and not just faith in Christ.  Verse fifteen continues, Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.  Paul said that he spoke what he as a man knew to be the truth, but that no one could disprove or add to what he was saying. If we are speaking the truth of God, no one can prove us wrong.  Verse sixteen states, Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.  Paul said that the promise to Abraham was not that his many seed, or children, would bring salvation to the world.  God's promise to Abraham referred to a particular seed, or descendant, and that was Jesus Christ.  None of Abraham's descendants had been saved simply by their birth into his family, but those who put their faith in the coming Savior were.  Salvation has always been and always will be based on faith in Christ alone.  Verse seventeen adds, And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.  Verse eighteen continues, For if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise.  Paul said that the law could not disannul the promise of Christ.  This promise was made to Abraham long before the law was given, so the law could not be a necessity for redemption or salvation.  Verse nineteen says, Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.  Paul asked why anyone should serve the law then.  He answered that the law was given because of our transgressions or sins, to show people the will of God until the coming of Christ.  Verse twenty adds, Now a mediator is not a mediator of one, but God is one.  Paul tells us that the promise of God to Abraham was not dependent on anyone but God Himself.  Those who come to God do not come through the law, but through faith in Christ, the One seed of Abraham through whom the promise was fulfilled.

Galatians 2:11

Galatians 2:11 says, But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.  After saying that Peter had agreed that Paul was sent as a witness to the Gentiles, he said that when Peter came to Antioch that he had to meet Peter face to face, because Peter had become a part of the problem with Paul's acceptance by some Christians.  If we have a disagreement with another follower of Christ, it is best if we can meet them in person to discuss our differences.  Verse twelve adds, For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.  Paul said that until a group of Jewish Christians came from James that Peter had eaten with the Gentile Christians, but when they came, he no longer would.  We look at Peter as being a rock in his beliefs about Christ, but he often wavered in his practice of that belief.  We cannot let any group, no matter how powerful they may be viewed in the eyes of the world, lead us to add to or take away from the truth of the gospel.  Verse thirteen continues, And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.  Paul said that other Jewish Christians and even Barnabas were led away from the Gentile Christians by Peter's action.  If we see someone acting in such a way as to discredit the gospel, we must never follow them, no matter how influential they may be.  Verse fourteen states, But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?  Paul knew that what those who withdrew from the Gentile Christians were not acting in an upright manner in following the truth of the gospel.  One of the basic facts of the gospel is that it is for all people.  We cannot divide Christianity into groups that don't even associate with each other.  Paul asked Peter directly how he, a Jewish Christian, could live as the Gentiles did and then demand that the Gentile Christians now be subjected to Jewish laws.  We cannot follow one set of beliefs around one group of Christians and another set of beliefs around another group.  Likewise, we cannot change our beliefs around the unsaved of the world.  Our actions in the world should be consistent with those when we are gathered together as a church.  Verse fifteen adds, We who are Jews by nature, and not sinners of the Gentiles,  Paul said that being born a Jew separated people from everyone else.  Verse sixteen continues, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.  Paul said that even being born a Jew, considered part of God's family under God's law, did not justify anyone, but only faith could.  At one time it had been faith in the coming Messiah, and now it was faith in Jesus Christ, the Messiah Who had come.  Verse seventeen asks, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.  I believe that Paul was asking if we attempt to add to the requirements of salvation, more than just the acceptance of Christ as Savior and Lord, if that makes Christ guilty of sin.  Paul declares a definite no to this question.  If Christ teaches that we are saved through faith in Him alone, then if we add anything to that requirement, then our faith would still leave us as sinners.  Verse eighteen adds, For if I build again the things which I destroyed, I make myself a transgressor.  Paul said that if he, or anyone else, attempted to add anything to salvation by faith in Christ that this would make them guilty of sin.  Verse nineteen continues, For I through the law am dead to the law, that I might live unto God.  Paul tells us that the law cannot save us, but only faith can.  We will never be able to live up to the standards of the law of God.  Verse twenty declares, I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.  We, as followers of Christ, like Paul, are crucified with Christ.  We die to the old person of flesh and are born again as a person of faith.  We no longer live by the standards of the world, but we live by the standards of Christ.  As Paul said, Christ lives through us.  Verse twenty-one adds, I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.  Paul said that if we could be made righteous by the law, then Christ died for nothing.  Paul had been talking about those who would subject Gentiles to the law of God in addition to faith in Christ as Savior in order to be saved.  He said that even those born a Jew recognized that the law could not save anyone, so why would anyone who accepted Christ as their Savior be expected to follow the law to be saved.  We need no sign of salvation but are to simply live by faith in Christ.  This is the total requirement for salvation.

Galatians 3:1

Galatians 3:1 says, O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?  The Galatians were now attempting to add requirements to faith in Christ as being necessary for salvation, and Paul called them foolish and bewitched.  When we try to change the gospel, whether by our own understanding or by following what someone else teaches, we are indeed foolish or bewitched.  Christ was the fulfillment of the Law.  Verse two adds, This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?  As Paul asked the Galatians, we must ask ourselves if we attempt to add to the requirement of faith in Christ alone for salvation, are we saved by keeping the Law or by faith alone?  We are saved by faith in Christ alone and given total access to God through that faith.  Knowing this, we need never add to the free gift of Christ.  Verse three continues, Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?  Paul asked if the Christians at Galatia had received salvation by faith alone would they now be foolish enough to add justification by means of the flesh to the requirement for salvation for others.  Verse four asks, Have ye suffered so many things in vain? if it be yet in vain.  If Christ died in vain, then anything that we have suffered because of our faith in Him would be in vain.  Either Christ alone is the only way to salvation, or He is not Who He said that He is.  Verse five adds, He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?  Paul asked the Galatians if they thought that he had ministered unto them and preformed miracles by the power of the law or by the hearing of faith.  Paul was a completely different person, and he had definitely been under the law of God when persecuting Christians.  The ministry he now practiced was because of the hearing of and acceptance of faith in Christ alone.  Verse six continues, Even as Abraham believed God, and it was accounted to him for righteousness.  Paul said that Abraham's belief in God was what accounted for his righteous.  Verse seven concludes, Know ye therefore that they which are of faith, the same are the children of Abraham.  The Jewish people were proud to be children of Abraham by the fact of their physical birth, but Paul said that wasn't enough.  To be a true child of Abraham, and therefore a part of the promise of God to him required faith in God.  It does not matter what family we are born into physically, because we can only become a part of the family of God through faith in Christ.  Verse eight states, And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.  Paul said that even the scripture foresaw the salvation of the heathen, those who were not Jews, when God said to Abraham that in him all nations would be blessed.  Salvation was not just for the Jews as some of them had started to believe.  Salvation today is not just for a select group of people in a particular part of the world but is for everyone everywhere who will accept Christ as their Savior by faith.  Verse nine adds, So then they which be of faith are blessed with faithful Abraham.  Paul said that it is by faith, and not by anything physical, that people are blessed along with faithful Abraham.  Verse ten continues, For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.  Like those Jews that Paul was writing to, if we want to be under the law, then we are cursed, because to fail in any point of the law judges us as guilty before God.  Verse eleven says, But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.  Paul said that no one could be justified by the law, and that included even him.  Paul had been one of the most devout Jews, following the law of God religiously, but he knew that was not enough.  Paul said that it was evident that the just shall live by faith.  Verse twelve adds, And the law is not of faith: but, The man that doeth them shall live in them.  Paul declared that the law was not of faith but could only lead to a people recognizing their own inability to live justified before God of their own goodness.  All fall short of keeping the entire law of God at all times, but through faith in Christ all can be justified before God.  Faith in Christ as Savior and Lord is the only way to salvation, and this gift of salvation is available to all.

Galatians 2:1

Galatians 2:1 says, Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.  Paul said that after he had been preaching for fourteen years that he went to Jerusalem once more.  He took Barnabas and Titus with him.  Verse two adds, And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.  Paul said that he went to Jerusalem by revelation, or by the leadership of the Holy Spirit.  He shared with them the gospel that he had preached to the Gentiles.  This was not a separate gospel than the gospel presented to the Jews.  The Gentiles were just as saved as the Jews were.  Paul said that he went privately to those who were of reputation, because he didn't want to distract from the gospel.  If we disagree with what someone is preaching, if we go to them to correct them, we need to do so under the leadership of the Holy Spirit and do so in such a way that the gospel is not made to suffer.  Paul said he didn't want to do anything that would mean that he had run in vain.  His ministry was to the Gentiles, and he did not change it when preaching to the Jews.  It is the same gospel, no matter who it is being presented to.  Verse three continues, But neither Titus, who was with me, being a Greek, was compelled to be circumcised: Paul recognized Titus as being just as saved as anyone though he had not followed the Jewish sign of circumcision.  There is no earthly sign that makes one any more saved than another, and there is no way to be saved except through faith in Christ as Savior and Lord.  This had become a point of contention between Jewish believers and Gentile believers, but Paul said it shouldn't be.  Verse four states, And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:  Paul said that false brethren, those that would add to the requirements of salvation had come secretly to spy on him.  The purpose of their spying was to take away the liberty that Paul and the Gentile believers had in Christ.  There are many today who would add requirements to the freedom of salvation.  Some feel that a person has to be a member of a particular denomination to be saved.  Others feel that the church controls repentance and forgiveness of sin.  Verse five adds, To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.  Paul said he did not subject himself to their beliefs about the necessity of following Jewish law to be saved, even though he had been a devout Jew.  This was a part of the old covenant with God, which had been fulfilled by Christ on the cross.  Verse six continues, But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:  Paul said there were some people who thought they were something, the source of authority or power or whatever.  He also said it didn't matter to him what they thought they were, because God did not favor one person over another.  Any saved person had and still has the same access to God as any other saved person.  There are religious leaders today who feel that they have a greater access to God than the average Christian, but that is not true.  Verse seven says, But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;  Paul said that these religious leaders, when they were in conference, agreed that Paul was sent to the Gentiles just as Peter was sent to the Jews.  Still, Paul had said this did not matter to him, because he was going where God had sent him.  It is nice if we have the support of fellow Christians, and maybe especially religious leaders today, but we cannot base our following God's direction for our lives on the opinion of others.  Verse eight adds, (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)  Paul said the proof of Peter's calling and his was the result of their ministry.  Both were successful where they preached.  Verse nine Paul continues, And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.  Paul said that James, Cephas (Peter) and John gave to Barnabas and himself the right hand of fellowship and said that they should go to the Gentiles.  Paul was saying that if the leaders of Christianity accepted his ministry with no stipulations about following Jewish law, then why were other Christians questioning him.  Verse ten concludes, Only they would that we should remember the poor; the same which I also was forward to do.  Paul said that these Christian leaders asked only one thing of him, and that was that he remember the poor, which Paul said he was already doing.  As we witness in the world today, we must always remember to reach out to the poor with the gospel.  Paul, who had been in a position of power in the Jewish world gave it all up to follow Christ, but he still did not forget those who were less fortunate than he was.  We today need to follow God with that same dedication.

Galatians 1:13

Galatians 1:13 says, For ye 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:  Paul was still speaking about how he was better off in the eyes of the world before he became a follower of Christ.  He had the power to persecute Christians and did so with a great zeal.  Paul gave up that position of power to become one of those that he had once persecuted.  We cannot let our standing in the world come ahead of serving God. Verse fourteen adds, And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.  Paul said he had profited by being a Jew and following the teachings of his ancestors.  He said since he was exceedingly zealous that he profited more than most others, and he was doing this in the name of God.  Being zealous in our beliefs is not enough if we are zealous to the wrong belief.  Verse fifteen continues, But when it pleased God, who separated me from my mother’s womb, and called me by his grace,   Paul said that his conversion came when the time was right for God.  When we come to Christ for salvation, we must come when He calls.  We cannot just decide one day that we will choose to be saved that day.  If God is not calling us personally, then we cannot respond to Him.  Paul recognized that God called him at a particular time and place.  Verse sixteen states, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:  Paul said that God revealed the truth of Christ to him, and he was changed forever.  Paul said that God called him to preach the gospel, and that he did not ask anyone else about that call.  When we know that God is calling us to salvation and to a purpose in His plan for salvation, we do not need to ask anyone else about it. We, like Paul, must simply respond in obedience to God's call.  Verse seventeen adds, Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.  Paul said he didn't go to Jerusalem to seek out the other apostles, but that he went where God directed him to go to preach the gospel.  Though it might have seemed necessary to some for Paul to go and physically join with the other apostles, he knew that he didn't need any validation from others.  Verse eighteen continues, Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.  Paul said that after preaching for three years that he did go to Jerusalem and spend fifteen days with Peter.  Verse nineteen says, But other of the apostles saw I none, save James the Lord’s brother. Paul said he also saw James, the brother of Jesus, but none of the other apostles.  Paul was not looking for earthly justification to call himself an apostle, but he was accepted by these two who were close to Jesus, Peter by his great faith and James by his birth and faith.  The other apostles had most likely gone from Jerusalem to preach the gospel.  Verse twenty adds, Now the things which I write unto you, behold, before God, I lie not.  Paul said that God was his witness that he wasn't lying, and God should always be the ultimate authority when we make claims about Him and our relationship with Him.  Whatever we proclaim in the name of God should always bring glory to Him and not to us.  In the next four verses Paul speaks of his ministry in Syria and Cilicia.  He was going as Christ had directed His disciples to go and was proclaiming the gospel.  Verse twenty-one continues, Afterwards I came into the regions of Syria and Cilicia;  Verse twenty-two states, And was unknown by face unto the churches of Judaea which were in Christ:  Paul was preaching to those who did not know what he looked like.  They had to accept Paul by faith in the fact that he really was telling the truth about his faith in Christ.  Verse twenty-three adds, But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.  The people in these countries did not know what Paul looked like, but they knew who he was.  Paul was the one who had persecuted them in the past.  We know that he was very zealous in this persecution, so he was well known for it.  Now, he was also known for something else, and that was for preaching the gospel of Christ.  We can never allow who or what people were before accepting Christ keep us from believing that they can be and now are saved.  Verse twenty-four concludes, And they glorified God in me.  They did not glorify Paul, but glorified God because of Paul's preaching.  We can never glorify the preacher but must always be led to glorify God by what is preached.  If the preacher is glorified more than God, then something is wrong.