Exegetical and Hermeneutical Commentary of Galatians 1:16
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
16. to reveal his Son in me ] Christ had been revealed to St Paul when He was seen by him in the flesh (1Co 9:1). But a more blessed revelation was vouchsafed, when Christ was revealed within him. Then the Light of the World lighted up the recesses of his soul, or in his own words, “God who said the light shall shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” The construction is, “when it pleased God to reveal &c.”, the words “who separated His grace” being parenthetical.
the heathen ] Rather, the Gentiles, as including the other, and as in more marked contrast to the Jews.
immediately blood ] How natural it would have been to turn for counsel and support in this great crisis of his life, to some of those in Damascus who were already ‘disciples of the Lord’! (Act 9:1). Instead however of thus conferring with flesh and blood, or going to Jerusalem to consult the Apostles in that city, he went into Arabia.
with flesh and blood ] i.e. with man, weak and fallible. A Hebraism. Mat 16:17; Eph 6:12; Heb 2:14.
Fuente: The Cambridge Bible for Schools and Colleges
To reveal his Son in me – This is to be regarded as connected with the first part of Gal 1:15, When it pleased God to reveal his Son in me, that is, on the way to Damascus. The phrase evidently means, to make me acquainted with the Lord Jesus, or to reveal his Son to me; compare the Greek in Mat 10:32, for a similar expression. The revelation here referred to was the miraculous manifestation which was made to Paul on his way to Damascus; compare 2Co 4:6. That revelation was in order to convince him that he was the Messiah; to acquaint him with his nature, rank, and claims; and to qualify him to be a preacher to the pagan.
That I might preach him – In order that I might so preach him; or with a view to my being appointed to this work. This was the leading purpose for which Paul was converted, Act 9:15; Act 22:21.
The heathen – The Gentiles; the portion of the world that was not Jewish, or that was destitute of the true religion.
Immediately – Koppe supposes that this is to be connected with I went into Arabia Gal 1:17. Rosenmuller supposes it means, Immediately I consented. Dr. Wells and Locke suppose that it refers to the fact that he immediately went to Arabia. But this seems to me to be an unnatural construction. The words are too remote from each other to allow of it. The evident sense is, that he was at once decided. He did not take time to deliberate whether he should or should not become a Christian. He made up his mind at once and on the spot. He did not consult with anyone; he did not ask advice of anyone; he did not wait to be instructed by anyone. He was convinced by the vision in an overpowering manner that Jesus was the Messiah, and he yielded at once. The main idea is, that there was no delay, no consultation, no deferring it, that he might see and consult with his friends, or with the friends of Christianity. The object for which he dwells on this is to show that he did not receive his views of the gospel from man.
I conferred not – I did not lay the case ( prosanethemen) before any man; I did not confer with anyone.
Flesh and blood – Any human being, for so the phrase properly signifies; see the note at Mat 16:17. This does not mean here, that Paul did not consult his own ease and happiness; that he was regardless of the sufferings which he might be called to endure; that he was willing to suffer, and was not careful to make provision for his own comfort – which was true in itself – but that he did not lay the case before any man, or any body of human beings for instruction or advice. He acted promptly and decisively. He was not disobedient to the heavenly vision Act 26:19, but resolved at once to obey. Many suppose that this passage means that Paul did not take counsel of the evil passions and suggestions of his own heart, or of the feelings which would have prompted him to lead a life of ambition, or a life under the influence of corrupt desires. But however true this was in fact, no such thing is intended here. It simply means that he did not take counsel of any human being. He resolved at once to follow the command of the Saviour, and at once to obey him. The passage shows:
(1) That when the Lord Jesus calls us to follow him we should promptly and decidedly obey.
(2) We should not delay even to take counsel of earthly friends, or wait for human advice, or consult their wishes, but should at once resolve to follow the Lord Jesus. Most persons, when they are awakened to see their guilt, and their minds are impressed on the subject of religion are prone to defer it; to resolve to think of it at some future time; or to engage in some other business before they become Christians; or, at least, they wish to finish what they have on hand before they yield to God. If Paul had pursued this course, he probably never would have become a Christian. It follows, therefore:
(3) That when the Lord Jesus calls us, we should at once abandon any course of life, however pleasant, or any plan of ambition, however brilliant, or any scheme of gain, however promising, in order that we may follow him. What a brilliant career of ambition that Paul did abandon! and how promptly and decidedly did he do it! He did not pause or hesitate a moment! However brilliant as his prospects were, he at once forsook everything; paused in mid-career in his ambition; and without consulting one human being, he immediately gave his heart to God. Such a course should be pursued by all. Such a promptness and decision will prepare one to become an eminent Christian, and to be eminently useful.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. To reveal his Son in me] To make me know Jesus Christ, and the power of his resurrection.
That I might preach him among the heathen] For it was to the Gentiles, and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more particularly to the Jews in the land of Judea; Paul to those in the different Greek provinces.
I conferred not with flesh and blood] I did not take counsel with men; , which is a literal translation of the Hebrew basar vedam, flesh and blood, is a periphrasis for man, any man, a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel, with the erroneous suggestions and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satisfied that his call was of God; he had therefore no occasion to consult man.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When it pleased God to discover Christ his Son (by an eternal generation) to me, whom neither naturally, nor from any instruction in my education, was acquainted with any thing of Christ, but, according to the common prejudices of those of my own country, looked upon him as a mere man, and an impostor; and also revealed to me the end of that discovery, not only that I myself should receive and embrace him, but that I should publish him amongst the heathens (where he intimates the specialty of his separation and call); I, saith he, immediately advised with no mortal man living, (for that is signified by flesh and blood, Mat 16:17; 1Co 15:50), but resolved with myself to address myself to that work and employment to which I had such a special call from God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. reveal his Son in mewithinme, in my inmost soul, by the Holy Spirit (Ga2:20). Compare 2Co 4:6,”shined in our hearts.” The revealing of His Son by me tothe Gentiles (so translate for “heathen”) was impossible,unless He had first revealed His Son in me; at first on myconversion, but especially at the subsequent revelation from JesusChrist (Ga 1:12), whereby Ilearned the Gospel’s independence of the Mosaic law.
that I might preachthepresent in the Greek, which includes the idea “that I maypreach Him,” implying an office still continuing. Thiswas the main commission entrusted to him (Gal 2:7;Gal 2:9).
immediatelyconnectedchiefly with “I went into Arabia” (Ga1:17). It denotes the sudden fitness of the apostle. So Ac9:20, “Straightway he preached Christ in thesynagogue.”
I conferred notGreek,“I had not further (namely, in addition to revelation) recourseto . . . for the purpose of consulting.” The divine revelationwas sufficient for me [BENGEL].
flesh and blood (Mt16:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To reveal his Son in me,…. This clause stands in connection with that in the preceding verse, “but when it pleased God”; the revelation of Christ in the apostle being the mere fruit and effect of God’s will and pleasure: some versions read it “by me”, making the apostle to be the instrument and means, by whom God revealed his Son Jesus Christ to others, which is a certain truth, but this is rather contained in the following clause: others read it “to me”, and which also is true; for Christ was revealed to him in the glory of his person, the fulness of his grace, the necessity, suitableness, and completeness of his salvation; not objectively in the Gospel, or merely notionally, speculatively in the theory of things, but spiritually, experimentally, and savingly; and which is better expressed, and nearer the original, by “in him”; for he had an internal discovery of him as God’s salvation, and of his interest in him as such; Christ was formed in him, his Spirit was put within him, his grace was implanted in him; he lived and dwelt in his heart by faith, as the Son in his own house; he was known unto him, as Christ in him the hope of glory: now the end of all this, of his separation from mother’s womb, of his call by the grace of God, of the large revelation of Christ to him, and in him was,
that, says he,
I might preach him among the Heathen; as he did: Christ was the subject of his ministry; the things respecting his person, as that he was very God, the Son of God, God and man in one person the things respecting his office, as that he is the only Mediator between God and man, the prophet of the church, the high priest over the house of God, and King of saints; the doctrines of his grace, and which concern his obedience, sufferings, and death; as that peace and pardon are by his blood, justification by his righteousness, reconciliation and satisfaction by his sacrifice, and eternal life and complete salvation alone by him; all which is evangelizing, or preaching good news and glad tidings to sensible sinners: the persons to whom he was to preach these things, and did, were “the Heathen”, or Gentiles; he was a chosen vessel for this purpose; Christ, when he called him, sent him to them; the work he was to do, and did, lay chiefly among them; hence he is called an apostle, and teacher of them:
immediately I conferred not with flesh and blood; which some understand of carnal reason, and that he did not stand reasoning and debating the matter with himself, whether it would be for his credit and reputation, for his worldly interest and advantage, to enter upon the ministry of the word; whether it would be advisable to expose himself, by so doing, to reproach and persecution; but immediately, as soon as he was called by grace, and Christ was revealed in him, he set about it: others, by “flesh and blood”, understand carnal men; and others his countrymen the Jews, and those of them that were his relations, his own flesh; but rather men in general are intended, any whatever, and especially the apostles; whom, he afterwards says, he had no conversation with, upon his first setting out in the ministry. It is usual with the Jews to call men, in distinction and opposition to God, , “flesh and blood”. Infinite almost are the examples that might be given thereof out of their writings. [See comments on Mt 16:17].
[See comments on Eph 6:12].
Fuente: John Gill’s Exposition of the Entire Bible
To reveal his Son in me ( ). By “in me” ( ) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, “in my case.” Paul uses in this sense (in my case) several times (verse Gal 1:24; 2Cor 13:3; Phil 1:30; 1Tim 1:16). Once (1Co 14:11) is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean “in my case,” though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task.
I conferred not with flesh and blood ( ). Second aorist middle indicative of , old verb, double compound (, ), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and 2:6.
Fuente: Robertson’s Word Pictures in the New Testament
To reveal his Son in me [ ] . In N. T. ajpokaluptein to reveal is habitually used with the simple dative of the subject of the revelation, as Luk 10:21. Once with eijv unto, Rom 8:18 : with ejn in of the sphere in which the revelation takes place, only here, unless Rom 1:17 be so explained; but there ejn is probably instrumental. Render ejn here by the simple in : in my spirit, according to the familiar N. T. idea of God revealing himself, living and working in man’s inner personality. See, for instance, Rom 1:19; verse 5; Rom 8:10, 11; 1Co 3:16; 1Co 14:25; 2Co 4:6; 1Jo 2:5, 14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ejn, this introduces prematurely the thought of Paul ‘s influence in his subsequent ministry. He is speaking of the initial stages of his experience.
Immediately [] . Connect only with I conferred not, etc. Not with the whole sentence down to Arabia. Paul is emphasising the fact that he did not receive his commission from men. As soon as God revealed his Son in me, I threw aside all human counsel.
Conferred [] . P o. and only in Galatians. Rare in Class. The verb ajnatiqenai means to lay upon; hence intrust to. Middle voice, to intrust one’s self to; to impart or communicate to another. The compounded preposition prov implies more than direction; rather communication or relation with, according to a frequent use of prov. The whole compound then, is to put one’s self into communication with. Wetstein gives an example from Diodorus, De Alexandro, 1Jo 17:116, where the word is used of consulting soothsayers.
Flesh and blood. Always in N. T. with a suggestion of human weakness or ignorance. See Mt 16:17; 1Co 14:50; Eph 6:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “To reveal his Son in me,” (apokalupsai ton huion autou en emoi) “to reveal (unveil) his Son in me;” both in God’s special plan from his birth and in his call to special separation from Judaism, Act 26:15-23; 1Co 9:1.
2) “That I might preach him among the heathen,” (hina euangelizomai auton en tois ethnesin) “In order that I might preach him among the heathen, races, or nations;” Act 9:15; Eph 3:8.
3) “Immediately I conferred hot with flesh and blood,” (eutheos ou prosanethemen sarki kai haimati) “I conferred not immediately with flesh and blood,” sought not council from a natural man or men,” not with friends or kindred, or instructors, but sought to be led by the Spirit of God. Flesh and Blood did not reveal his gospel or call to service to him, but the Father in heaven, Mat 16:17; 1Co 2:10; Rom 8:14.
Fuente: Garner-Howes Baptist Commentary
16. To reveal his Son to me. If we read it, “to reveal by me, ” it will express the design of the apostleship, which is to make Christ known. And how was this to be accomplished? By preaching him among the Gentiles, which the false apostles treated as a crime. But I consider the Greek phrase ἐν εμοὶ (29) to be a Hebrew idiom for to me; for the Hebrew particle ב (beth) is frequently redundant, as all who know that language are well aware. The meaning will therefore be, that Christ was revealed to Paul, not that he might alone enjoy, and silently retain in his own bosom the knowledge of Christ, but that he might preach among the Gentiles the Savior whom he had known.
Immediately I conferred not. To confer with flesh and blood, is to consult with flesh and blood. So far as the meaning of these words is concerned, his intention was absolutely to have nothing to do with any human counsels. The general expression, as will presently appear from the context, includes all men, and all the prudence or wisdom which they may possess. (30) He even makes a direct reference to the apostles, for the express purpose of exhibiting, in a stronger light, the immediate calling of God. Relying on the authority of God alone, and asking nothing more, he proceeded to discharge the duty of preaching the gospel.
(29) “ ᾿Εν ἐμοὶ, that is, ‘to me;’ but yet it appears to denote something more.” — Beza. “The ancient commentators, and, of the moderns, Winer, Schott, and Scott, seem right in regarding this as a strong expression for ‘in my mind and heart.’” — Bloomfield.
(30) “The expression, ‘flesh and blood,’ is used to denote men. Thus when Peter confessed to our Lord, ‘Thou art Christ, the Son of the living God,’ Jesus answered, ‘Flesh and blood hath not revealed it unto thee.’ (Mat 16:17.) That is, no man hath made this discovery; and thus it hath the same meaning in the place before us. But as the apostle speaks of his countrymen and equals in age, in the verses before, I apprehend he particularly means them, and that he intends to assure the Galatians, that, notwithstanding his former zeal for the law and the traditions of the Jews, yet that, after his extraordinary conversion, he had no longer any dependence on them, nor sought the least direction from the wisest among them.” — Chandler.
Fuente: Calvin’s Complete Commentary
(16) To reveal his Son in me.That is, probably, in my mind, or consciousness. Before the Apostle could preach Christ to the Gentiles he needed to have first that intense inward conviction which was wrought in him during that sustained mental struggle which followed upon his conversion. It is possible that in me might be equivalent to through me, as an organ or instrument; but the sense above given, in my heart and soul, seems more likely.
That I might preach him.The one process was preparatory to the other. Having once obtained a firm inward apprehension of Christ as the Messiah and Saviour, the Apostle then comes forward to preach Him among the heathen. But that firm inward apprehension was not to be attained all at once, and it was in seeking this that the Spirit drove him into the wilderness of Arabia. First comes the instantaneous flash of the idea upon his soul (to reveal his Son in me); then the prolonged conflict and meditation, in which it gets thoroughly consolidated, and adjusted, and worked into his being (during the retirement into Arabia); lastly, the public appearance as a preacher to the heathen upon the return to Damascus.
Immediately.This brings out the promptness and decision of the Apostles action. The moment that the idea of Jesus as the Saviour was presented to his mind he sought no human aid to help him to work out the conception, but went at once into the desert.
Conferred not.A substantially correct translation, though not quite exact. The Greek word contains the idea of taking counsel in personal interview, much as we now use the word apply in the phrase to apply to a person.
With flesh and bloodi.e., with man, with especial reference to human frailty and fallibility. Compare, for a like contrast between human and divine revelation, the commendation of St. Peter in Mat. 16:17 : Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Reveal To mankind.
In me By a work inwrought within me, and flowing out, in revelation, from me.
With flesh and blood With unregenerate nature, (Mat 16:17; 1Co 15:50; Eph 6:12😉 whether my own or any other man’s. For as Paul has thus far in the matter shown God’s operations, so now he shows man’s co-operations. God works and man co-works; God energizes and man synergizes. Unless both work no blessed effect results. He who shuts out God’s work becomes Pelagian and rationalistic; he who shuts out man’s work becomes predestinarian and fatalistic. As Paul tells us (Act 9:9) that he was not disobedient to the heavenly vision, so now he tells us he conferred not with flesh and blood. It was not only easy for him to become, like Judas, a fallen star, but it required all his volitional energy to keep his body under, to prevent it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gal 1:16. That I might preach him among the heathen; This was undoubtedly the scheme of Providence concerning St. Paul, who has been accordingly distinguished by the name of The Apostle of the Gentiles. Dr. Wells and some others understand the last clause of this verse as if the Apostle had said, “Immediately after the recovery of mysight, without conferring with any man in the world, or so much as applying to Ananias himself for advice, I retired by divine direction into the desert of Arabia; where, after some time spent in devotion, I had a full revelation made to me of the most important facts and doctrines of Christianity; [which some suppose to be the rapture referred to, 2Co 12:2.] and then, after my return thence, preached at Damascus for the first time.” Mr. Locke too insists, that the word does not refer to St. Paul’s immediately engaging in the work of the ministry, without applying for advice to any man; but to his going into Arabia: but the same word is used by St. Luke in his history of the Acts, who, without taking any notice of St. Paul’s departure into Arabia, says, that after he had recovered strength, he continued certain days at Damascus, and ( ) immediately preached Christ in the synagogues, Act 9:19-20. So that it seems most probable that, after his conversion, St. Paul was so well instructed in the knowledge of the Gospel by the revelation that was then made to him, that he immediately began, without consulting any man, to preach the word at Damascus, before he went thence into Arabia: which is most suitable to the natural order of the words, and best agrees with the account in the Acts of his first entering on his ministry.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 1:16 . ] belongs to ; but is in my mind , in my consciousness, in which the Son of God was to become manifest as the sum and substance of knowledge (Phi 3:8 ); comp. 2Co 4:6 , . See Chrysostom, . Comp. Oecum. ( ), Theophylact, Beza, and most expositors. Calvin, Koppe, Flatt, and others, wrongly hold that it stands for the mere dative. Comp. Bengel. But is never nota dativi , and all the passages adduced to that effect (such as 1Co 9:15 ; 1Co 14:11 ; 1Ti 4:15 ; Act 4:12 , et al .) are to be so explained that shall retain its signification (Winer, p. 204 [E. T. 272]); as must also be the case in the passages used to support the sense of the dativus commodi (see Bernhardy, p. 212). Jerome, Pelagius, Erasmus, Piscator, Vorstius, Grotius, Estius, Morus, Baumgarten-Crusius, and others, interpret it through me , “ut per me, velut organum, notum redderet filium suum” (Erasmus, Paraphr .). But the revelation given to the apostle himself is a necessary element in the connection (Gal 1:12 ): Paul was immediately after his birth set apart by God, subsequently called at Damascus, and thereafter provided inwardly with the revelation of the Son of God , in order that he might be able outwardly to preach , etc. Others, again, [30] take it as “ on me ,” in my case, which is explained to mean either that the conversion appeared as a proof of Christ’s power, etc. (Peter Lombard, Seb. Schmidt), or that the revelation had been imparted to the apostle as matter of fact, by means of his own experience, or, in other words, through his own case (Rckert). Comp. 1Jn 4:9 , . But the former explanation is unsuitable to the context, and the latter again depends on the erroneous identification of the calling of the apostle at Damascus with the revelation of the gospel which he received.
] This is the great foundation and whole sum of the gospel. Comp. Gal 1:6 f., Gal 2:20 . In his pre-Christian blindness Paul had known Christ , 2Co 5:16 .
] Present tense; [31] for the fulfilment of this destination which had even then been assigned to him by God (Act 9:15 ; Act 22:15 ; Act 26:17 f.) was, at the time when the epistle was written, still in course of execution (Klotz, ad Devar . p. 618). Thus, in opposition to his adversaries, the continuous divine right and obligation of this apostolic action is asserted.
] among the heathen peoples . See Act 9:15 ; Act 22:21 ; Act 26:17-18 ; Eph 3:8 ; Rom 11:13 . The fact that Paul always began his work of conversion with the Jews resident among the Gentiles, was not inconsistent with his destination as the apostle of the Gentiles; this, indeed, was the way of calling adopted by the Gentile apostle in accordance with that destination (see Rom 1:16 ). Comp. Hofmann, Schriftbew . II. 2, p. 37.
] does not belong exclusively either to the negative (Hilgenfeld, Hofmann) or to the affirmative part of the apodosis (Winer); but as the two parts themselves are inseparably associated, it belongs to the whole sentence ., “Immediately I took not counsel with flesh and blood, nor did I make a journey to Jerusalem, but,” etc. He expresses that which he had done immediately after he had received the revelation, by way of antithesis , negatively and positively; for it was his object most assiduously to dispel the notion that he had received human instruction. Jerome, in order to defend the apostle against Porphyry’s unjust reproach of presumption and fickleness, connects with ; as recently Credner, Einl . I. 1, p. 303, has also done. No objection can be taken to the emphasis of the adverb at the end of the sentence (Khner, II. p. 625; Bornemann, ad Xen. Anab . ii. 6. 9; Stallbaum, ad Phaedr . p. 256 E); but the whole strength of the proof lies not in what Paul was immediately to do , but in what he, had immediately done. “Notatur subita habilitas apostoli,” Bengel. We must, moreover, allow to retain its usual strict signification, and not, with Hofmann, [32] substitute the sense of “immediately then ,” “just at once” (“ not at a subsequent time only ”), as if Paul had written or the like. Observe, too, on comparing the book of Acts, that the purposely added still does not exclude a brief ministry in Damascus previous to the journey to Arabia (Act 9:20 ), the more especially as his main object was to show, that he had gone from Damascus to no other place than Arabia, and had not until three years later gone to Jerusalem. To make special mention of his brief working in Damascus, before his departure to Arabia, was foreign to the logical scope of his statement.
] I addressed no communication to flesh and blood , namely, in order to learn the opinion of others as to this revelation which I had received, and to obtain from them instruction, guidance, and advice. conveys the notion of direction , not, as Beza and Bengel assert (comp. also Usteri and Jatho), the idea praeterea . [33] See Diod. Sic. xvii. 116, ; Lucian, Jup. Trag . 1, , , in contrast to the preceding ; Nicetas, Angel. Comnen ii. 5. Comp. C. F. A. Fritzsche in Fritzschior. Opusc . p. 204. Just so , 2Ma 11:36 ; Tob 12:15 ; Polyb. xxxi. 19. 4, xvii. 9. 10.
] that is, to weak men , in contrast to the experience of God’s working. See on Mat 16:17 . Eph 6:12 is also analogous. Comp. the rabbinical (Lightfoot on Matt. l.c .). As the apostle was concerned simply to show that he was not , it is wholly unsuitable in this connection to refer . . to himself (Koppe, Ewald), and unsuitable, as regards half the reference, to apply it to others and the apostle himself (Winer, Matthies, Schott, comp. Olshausen). He is speaking simply of the consultation of others (Beza, Grotius, Calovius, Zachariae, Morus, Rosenmller, Borger, Flatt, Baumgarten-Crusius, de Wette, Hilgenfeld, Wieseler, Hofmann, and others), and that quite generally: “having received this divine revelation, I did not take weak men as my counsellors.” In the continuation of the discourse towards its climax the apostles are specially brought into prominence as members of this category, and therefore . . is not (with Chrysostom, Jerome, Theophylact, Oecumenius, and others) at once to be referred to the apostles themselves, although they also are included in it.
[30] Comp. Hilgenfeld in loc . and in his Zeitschr . 1864, p. 164: Paul regarded his Christian and apostolic life and working as a revelation of Christ in his person . Similar is the view taken by Paul in Hilgenfeld’s Zeitschr . 1863, p. 208.
[31] Which, according to Hofmann, is intended to designate the purpose from the standpoint of the present time in which it is being realized. This retrospective interpretation is purely imaginary, by no means suits even Plat. Legg . p. 653 D, and in our passage is opposed to the context (see ver. 17).
[32] Who invents the hypothesis, that the apostle had been reproached with having only subsequently taken up the ground that he did not apply to men in order to get advice from them. Hofmann strangely appeals to , Joh 13:32 , and even to Xen. Cyr . i. 6. 20, where the idea, “not at a subsequent time only,” is indeed conveyed by , but not at all by in itself. Even in passages such as those in Dorvill. ad Charit . pp. 298, 326, , like constantly, means immediately, on the spot .
[33] So, too, Mrcker in the Stud. u. Krit . 1866, p. 534, “no further communication.” It is not, however, apparent to what other this is conceived to refer.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
Ver. 16. To reveal his Son in me ] Not only as in an object (wherein the power and grace of Christ might shine and appear), but as by an instrument of revealing and preaching Christ to many.
I conferred not with flesh ] i.e. With carnal reason, an evil counsellor for the soul, Rom 8:7 . Indeed in human governments, where reason is shut out, there tyranny is thrust in; but where God commandeth, there to ask a reason is presumption, to oppose reason is flat rebellion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] . belongs to , not to . (Erasm.), nor to . and . (Est., al.), to reveal his Son (viz. by that subsequent revelation, of which before, Gal 1:12 ; not by his conversion , which, as above, answers to ) in me (strictly: ‘ within me ,’ , Chrys.: not ‘ through me ’ (Jer., Erasm., Grot., &c), which follows in . . . ., nor in my case (Rckert, al.), as manifested by me as an example to myself or to others, as in 1Jn 4:9 ; the context here requires that his own personal illumination should be the point brought out; nor ‘ to me ’ (Calv., al.), which though nearly equivalent to ‘ in me ,’ weakens the sense), &c. Notice the present , the ministry being not a single act, but a lasting occupation.
. . ] the main object of his Apostleship: see ch. Gal 2:7 ; Gal 2:9 . ‘ is really connected with : but the Apostle, whose thoughts outrun his words, has interposed the negative clause, to anticipate his purpose in going away.’ Jowett.
. ] See reff. The classical sense is, ‘ to lay on an additional burden :’ and in middle voice, ‘ on oneself :’ cf. Xen. Mem. ii. 1. 8. The later sense, ‘ to impart to ,’ , either, as here, with the view of getting , or as in ch. Gal 2:6 , with that of conferring . The in composition does not signify addition , but direction : see Act 27:7 , note.
. . ] i.e. with mankind, “generally with the idea of weakness and frailty,” Ellic. whose note see, and also reff.
Fuente: Henry Alford’s Greek Testament
Gal 1:16 . . These words taken alone might denote either an inward revelation to Paul himself, or a revelation through him to the Gentiles. But the context is decisive in favour of the former: for this revelation is not only associated closely with his conversion and his personal history between that and the visit to Arabia, but it is expressly stated that it was granted with a view to future preaching ( ).
The context distinguishes this revelation from the call; it cannot therefore be identified with the previous vision of Christ on the way, but (as the words import) was an inward and spiritual revelation which followed that appeal to eye and ear. The history corroborates this view: for it relates that Saul, after his vision, spent three days in solitary communion with himself and God before he was admitted to Christian baptism. . This compound verb denotes (as in Gal 2:6 ) additional communication. After direct revelation from God Saul had no occasion to seek further advice from man. There is an apparent reminiscence in thought and language of Christ’s words, flesh and blood hath not revealed it unto thee, but My Father .
Fuente: The Expositors Greek Testament by Robertson
reveal. Greek. apokalupto. App-106,
Son. Greek. huios. App-108.
that = in order that. Greek. hina.
among. Greek. en. App-104.
heathen = Gentiles. Greek. ethnos.
conferred. Greek. prosanatithemi. Only here and Gal 2:6.
flesh and blood. See on Mat 16:17.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] . belongs to , not to . (Erasm.), nor to . and . (Est., al.),-to reveal his Son (viz. by that subsequent revelation, of which before, Gal 1:12; not by his conversion, which, as above, answers to ) in me (strictly: within me, , Chrys.: not through me (Jer., Erasm., Grot., &c), which follows in . …, nor in my case (Rckert, al.), as manifested by me as an example to myself or to others, as in 1Jn 4:9; the context here requires that his own personal illumination should be the point brought out;-nor to me (Calv., al.), which though nearly equivalent to in me, weakens the sense), &c. Notice the present , the ministry being not a single act, but a lasting occupation.
. .] the main object of his Apostleship: see ch. Gal 2:7; Gal 2:9. is really connected with : but the Apostle, whose thoughts outrun his words, has interposed the negative clause, to anticipate his purpose in going away. Jowett.
.] See reff. The classical sense is, to lay on an additional burden: and in middle voice, on oneself: cf. Xen. Mem. ii. 1. 8. The later sense, to impart to, , either, as here, with the view of getting, or as in ch. Gal 2:6, with that of conferring. The in composition does not signify addition, but direction: see Act 27:7, note.
. .] i.e. with mankind, generally with the idea of weakness and frailty, Ellic. whose note see, and also reff.
Fuente: The Greek Testament
Gal 1:16. , to reveal) construed with it pleased God. A remarkable word.- , His Son) Gal 2:20.- ) in me, not merely by me; for that after all is but the consequent [which must be preceded by the revelation in the preacher]. The Son of God had been formerly revealed, now He was also revealed in Paul, in relation to Paul, i.e. [He was revealed] to Paul. So, in, presently in this verse, and Gal 1:24.- , among the heathen) whose calling corresponds in many respects to my own. There was the less need therefore to repair to Jerusalem.-, immediately) This is chiefly connected with , I went away. The sudden fitness of the apostle is denoted, Act 9:20, he straightway preached. [Moved, however, by peculiar modesty, he willingly yielded the palm to his senior colleagues, if at any time they were present.-V. g.] Jerome construes with , that I might forthwith preach.- ) I had not recourse to flesh and blood, for the sake of consulting them. The same verb, and , occur Gal 2:6; Gal 2:2. The dictionaries (which see) make no distinction between the single and double compound verb. But the apostle seems to have considerately made the distinction, so that means, besides, further, i.e., divine revelation was sufficient for me [I went no further than it].- , to flesh and blood) i.e., to man or men, ch. Gal 2:6; comp. Mat 16:17, note.
Fuente: Gnomon of the New Testament
Gal 1:16
Gal 1:16
to reveal his Son in me, that I might preach him among the Gentiles;-God calls his servants to reveal in their lives the life of his Son. Paul especially became a self-denying follower of Jesus, and like his Master did suffer all things to make known Christ Jesus to the world. Christ thus was revealed in him, and he was imbued with this spirit, by which he could preach Christ to the world. This is the construction placed on this passage by some expositors, but Macknight translates it: To reveal his Son to me, that I might preach him to the Gentiles. This was the purpose for which Jesus told Paul that he appeared to him: For to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me. (Act 26:16-18). To Ananias he said: Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my names sake. (Act 9:15-16).
straightway I conferred not with flesh and blood:-He neither consulted his own fleshly feelings or ties, nor with kindred or others, but at once without reference to any earthly interest or feeling began the work to which he was called.
Fuente: Old and New Testaments Restoration Commentary
reveal: Mat 16:17, 1Co 2:9-13, 2Co 4:6, Eph 1:17, Eph 1:18, Eph 3:5-10
that: Gal 2:7-9, Act 9:15, Act 22:21, Act 26:17, Act 26:18, Rom 1:13, Rom 1:14, Rom 11:13, Rom 15:16-19, Eph 3:1, Eph 3:8, Col 1:25-27, 1Th 2:16, 1Ti 2:7, 2Ti 1:11
immediately: Gal 1:11, Gal 1:12, Gal 2:1, Gal 2:6, Deu 33:9, Luk 9:23-25, Luk 9:59-62, Act 26:19, Act 26:20, 2Co 5:16
flesh: Mat 16:17, Mat 26:41, 1Co 15:50, Eph 6:12, Heb 2:14
Reciprocal: Gen 22:3 – General Jdg 6:27 – and did 1Sa 3:4 – called Samuel 2Ch 29:3 – He in the first Psa 96:10 – Say Psa 110:3 – day Psa 119:60 – made Psa 128:6 – peace Jer 1:5 – Before I Hab 2:1 – unto me Mat 4:20 – General Mat 9:9 – Follow Luk 19:6 – he Joh 12:38 – revealed Act 9:6 – Arise Act 10:8 – he sent Rom 1:5 – we have Rom 15:15 – because 1Co 1:1 – through 2Co 1:17 – according Gal 2:2 – communicated Eph 1:9 – made Eph 3:2 – the dispensation Eph 3:3 – by Phi 3:8 – the excellency Col 1:27 – whom 1Pe 1:12 – it
Fuente: The Treasury of Scripture Knowledge
THE KEYNOTE OF TESTIMONY
Immediately I conferred not with flesh and blood.
Gal 1:16
These words are the keynote of the Apostles testimony. They describe in one terse sentence his attitude as an apostle of Christ and a teacher of the Gospel. As we carefully ponder his utterances, three points emerge to which attention may be directed.
I. The true knowledge of Jesus Christ is a revelation.It was so in St. Pauls case, and he appeals to it to prove that the Gospel he preached was not by man, nor after man. It is interesting to find him again and again in his career appealing to this revelation.
II. Such a revelation of Christ confers a certain independence on those who receive it.St. John says, Ye need not that any man teach youthat is, there is a point beyond which human teachers cannot go. It is not, of course, intended that a Christian is to be independent of guidance and help from his fellows; we are intended to help one another; but it remains true that that help, after all, cannot proceed beyond a certain point.
III. This independence involves responsibility.Now that you know the truth, what are you going to do? When St. Paul knew the truth he had no question about his action. What a moment that was for the Apostle on the way to Damascus! What an awful disillusionising it must have been! But now what was he going to do? That was the question, and that is the question which comes again and again to the soul that sees the light. Am I going to be faithful to what I have seen, or am I going to shrink back from it? To all such waverers the noble reply of the Apostle for ever speaks: Immediately I conferred not with flesh and blood.
Rev. E. W. Moore.
Illustration
A story is told of a friend who joined the Church of Rome with Cardinals Manning and Newman, that, afterwards reading original authors in the libraries of Europe and becoming convinced that the claims of Rome to a universal supremacy were unfounded, he paid his old friend and former colleague a visit. He laid the facts before him, and when Manning had sufficiently recovered from his surprise he said to him, And now, my lord, what are you going to do? To do! said Manning. Have you gone out of your senses? What do you mean? I mean, replied the other, that whatever else I am, I hope I am at least an honest man. I joined the Church of Rome sincerely seeking truth, and now that I find the truth is not in her I am going to leave her. What are you going to do? is the question I would ask. Manning waved his hands impatiently. You must be mad! he said. All that you and I have to consider is the voice of the Church to-day and to believe that her voice is the voice of God to us. So the interview ended. The one man true to his convictions, when he had the light, walked in the light; the other rested on the authority of the Church of Rome.
Fuente: Church Pulpit Commentary
Gal 1:16. -to reveal His Son in me. The infinitive is not connected with one or both of the participles, but with , and its aorist form denotes the past and completed act. The phrase is in me,-in my soul, in my inner self. It cannot mean to me; nor is it to be taken for the simple dative (Calvin, Rosenmller, Koppe, and Flatt), for what then should be the force of the preposition? In Mat 11:27, 1Co 2:10, Eph 3:5, Php 3:16, the simple dative following the verb has a different meaning. Winer, 31, 8, 48 a; Bernhardy, p. 213. As little can the phrase mean through me, as Jerome, Pelagius, Grotius, Estius, Lightfoot, and Bagge. Nor can it mean coram me (Peile), or on me (P. Lombard, Seb. Schmidt), as if it were a manifest token of divine power. OEcumenius says, . Lightfoot’s objection to the natural meaning is only a hasty anticipation of the following clause, which tells the purpose of the revelation.
The object of this divine revelation was His Son; not the truth about Him, or His work, or His death, or His glory, but Himself-Himself including all. His person is the sum of the gospel. See, for some remarks on Son, under Eph 1:3; Eph 1:17. This revelation may have been in some sense subsequent to the direct call, or it may refer also to the appearance of the Redeemer near Damascus qualifying him for the apostleship. 1Co 9:1. It gave him full and glowing views of the Redeemer’s person, including His various relations to God and to man,-such views as fixed the apostle’s faith upon Him, centred his love in Him, and enabled him to hold Him out in his preaching as the one living and glorified Saviour. It was by no process of reasoning that he came to such conclusions, by no elaborate and sustained series of demonstrations that he wrought out his Christology. God revealed His Son in him, divine light was flashed in upon him, so that he saw what he had not seen before, fully, suddenly, and by a higher than intuitive suggestion. He had not been taught, and he did not need to be taught, by any of the apostles. The purpose of this revelation is then stated:
-in order that I should preach Him among the Gentiles. The Son of God was the living theme of his preaching, and the good news about Him was what is stated in the fourth verse-that He gave Himself for our sins-the theme which the apostle elsewhere characterizes thus, We preach Christ crucified. The enlightenment of the apostle was not for his own individual luxury; it was to fit him to make known what had been so conveyed to him. Act 22:15; Act 22:21; Act 26:17-19. The points out the purpose, and the present tense of the verb describes the work of evangelization as no passing or isolated act, but an enduring function. And the sphere of his labours is distinctly avowed-among the heathen. Rom 1:5; Rom 1:13; Rom 11:13; Rom 15:16; Eph 3:8; 1Ti 2:7. The verb has already been used with the simple dative, Gal 1:8, and with the accusative, Gal 1:9; here it is followed by -among the heathen peoples or all other races beyond the chosen seed. He forgot not his own people-they were ever dear to him; but his characteristic work-to which he had been set apart, called, qualified-was to be the apostle of the Gentiles; and this, so specially his own office, he magnified.
Revelation is opposed to knowledge gained by prolonged and patient thought. It is unlike the common process by which an intellectual conclusion is reached, the inference of one syllogism forming but the premiss of another, till by a series of connected links, primary or abstract truth is reached. For it is sudden and perfect illumination, lifting the receptive power into intensest susceptibility, and so lighting up the whole theme disclosed, that it is immediately and fully apprehended in its evidence and reality. We know not, indeed, what the process is, what the waking up of the higher intuition is, or what the ecstasy which throws into momentary abeyance all the lower faculties. It may resemble that new sphere of vision in which genius enjoys gleams of unutterable beauty, or that demonstration of the Spirit which gives the truth new aspects of richness and grandeur to the sanctified soul in some mood of rapt meditation. But still it is different and higher far both in matter and purpose. It was God’s revelation of His Son,-not glimpses of the truth about Him, but Himself; not merely summoning his attention to His paramount claims, so as to elicit an acknowledgment of them,-not simply presenting Him to his intellectual perception to be studied and comprehended,-nor even shrining an image of Him in his heart to be loved and cherished,-but His Son unveiled in living reality; and in him-in his inner self, not in any distinct and separate realm of his being,-with the conscious possession of all this infallible and communicable knowledge which was given perhaps first in clear and vivid outline–and then filled in surely and gradually-.
-immediately I conferred not with flesh and blood; I communed not of the matter with flesh and blood (Tyndale). It would almost seem that the apostle meant to write . . . -I went at once into Arabia; but other explanations of a negative kind struggle first for utterance (Jowett). Still , standing emphatically, may qualify the whole paragraph, as Chrysostom hints. What he describes happened immediately after his conversion,-non-conference, non-visitation of Jerusalem, departure for Arabia,-all told in the same breath. The construction is close; for the intermediate negative statement, neither did I go off to Jerusalem, is connected by as a denied alternative with the first clause, and then by the directly adversative with the last clause, underlying all of them but specially pointing to, I went off to Arabia. Rckert, after Jerome, against all MSS., would join to the previous clause, and so Credner, Einleit. p. 303. The adverb might stand at the end of the clause. See some examples not wholly analogous in Stallbaum’s note, Phaedrus, p. 256 E, or vol. iv. p. 134. The phrase , , here denotes human nature, or man generally, not specially in contrast with higher powers, as in Eph 6:12; nor in his more earthly nature, as in 1Co 15:50; but man as in contrast with divine agency, the contrast suggesting, however, the idea of inferiority, Mat 16:17. The verb is classically to add a burden to, or on one’s own self; and then, as here, to make address to, or hold communion with. The non acquievi of the Vulgate is not the correct rendering, though it may be so far according to the sense. In the double compound, the first preposition indicates direction towards (Meyer), and not addition, praeterea (Beza, Bengel). I did not address myself to, or did not take counsel with,-two successive phases of the one idea, I did not consult. Diodorus Sic. 17.116; . . . , Lucian, Jup. Tragoed. i. Opera, vol. vi. p. 223, ed. Bipont.; Suidas, sub voce. The phrase flesh and blood does not refer to the other apostles (Chrysostom), nor is it a contemptuous allusion to them, as Porphyry insinuated; nor does the apostle mean himself (Koppe, Gwynne), for the verb would not be in harmony; nor does it include the apostle and the others, with whom conference is denied (Schott, Winer, Matthies). The reference, as is held by the majority of expositors, is simply to others, as the spirit of the context also shows, his object being to prove that he was in no sense . The apostle is not alluding to any self-denial or any victory over his own desires and preferences, but is only stating the fact that, after his conversion, he had studiously shunned all human conference. The non acquievi has been unduly pressed. Tertullian speaks of some who held that flesh and blood meant Judaism, and that the apostle is to be thus understood: Statim non retulerit ad carnem et sanguinem, id est, ad circumcisionem, id est ad Judaismum, sicut ad Galatas scribit. De Resurr. Carnis, cap. i. p. 534; Opera, vol. ii. ed. Oehler. Primasius writes, Continuo non acquievi, continuo non fui incredulus coelesti visioni quia non carnis et sanguinis voces audivi.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 1:16. This verse states the purpose for which God selected Paul, which was to preach His Son among the heathen, or nations of the world. Immediately denotes that Paul did not delay entering into the work for which he had been called. Conferred not with flesh and blood indicates he did not seek counsel or information about his duty; not even of his relatives or close personal friends.
Fuente: Combined Bible Commentary
Gal 1:16. To reveal depends on pleased, not on called.
Within me, in my inmost soul and consciousness. The external manifestation of the exalted Redeemer from heaven on the way to Damascus was accompanied by an inner illumination.
That I might preach him among the Gentiles. The conversion of Paul coincided with his call to the apostleship (Act 26:16-18), but the latter was also newly revealed or confirmed to him in a vision at Jerusalem (Act 22:17; Act 22:21). He usually addressed himself first to the Jews, but this was only the natural and divinely appointed bridge to the mission among the Gentiles. The converted Jews and proselytes of the gate who attended the synagogue worship formed the nucleus of his congregations.
Immediately I conferred not with (or, made no communication to, held no counsel with) flesh and blood. Immediately (or, forthwith, straightway) properly belongs to I went away (Gal 1:17), the negative clause being interposed; or it may be connected with the whole sentence as expressing a single thought: Forthwith, instead of consulting with flesh and blood, and going up to the older Apostles in Jerusalem, I departed to Arabia. When God calls we must obey at once without asking anybodys advice.Flesh and blood is a Hebrew term for man with the accessory idea of weakness or frailty (comp. Mat 16:17; Eph 6:12; Heb 2:14). Paul means here not his sinful nature which rebelled against the divine grace, but other weak men; for his object is to prove his entire independence of human instruction and counsel. Ananias did no more than baptize him and lay his hands on him (Act 9:15-19).
According to Act 9:20, Paul spent some days at Damascus and preached immediately after his conversion to the Jews in the synagogue; but this was probably only an open confession of his faith in the Messiahship of Jesus. He did not enter upon the active duties of the apostleship till three years later. After his return from Arabia he preached in Damascus more fully and provoked the opposition of the Jews which compelled him to leave; Act 9:23 (after many days); comp. 2Co 11:32. It is not necessary, therefore, to assume that Lukes immediately is an error of chronology.
Fuente: A Popular Commentary on the New Testament
to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood [anything mortal]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 16
To reveal his Son in me; that is, when he was on his way to Damascus.–Conferred not with flesh and blood; consulted not with men.
Fuente: Abbott’s Illustrated New Testament
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
Preach to the heathen or the gentiles. Preach is a term to show the giving forth of good tidings – the preaching of the good news. He was separated to this ministry, he was called to this ministry and as soon as he knew of this calling, and the good news, he went forth to do as he was directed.
He didn’t seek out man for guidance, he sought out God. What a truth for those called today – so many are out there seeking council from man when they should be in their prayer closet holding audience with the Person that can really direct them, for it is only He that knows the direction the person is going.
How outrageous for a man to attempt to direct another man in his coming ministry, when only God Himself knows what He wants the man to do! How out of step with reality is that?
Yes, seek the counsel of godly men, but see to it that it is just counsel, not direction. Seek knowledge of situations and seek knowledge from the wise men that have gone before, but seek your direction from God and only God.
(The term flesh can relate to the meat on your bones, or it can relate to the type of spiritual person that you were before salvation. I think Paul was relating to the meat side of the term since it is related also to blood. Dr. Thomas L. Constable suggests, and quite possibly rightly so, that it relates to more than just flesh and blood, but also to the wider concept of humanity. Paul did not go to mankind would be his thought. He suggests the following references to back up his line of thinking. (Gal 2:16; Rom 3:20; 1Co 1:29)
The phrase “reveal his son in me” can also be stated “reveal his son to me” since the preposition can be translated either way. The context is the determining factor. Most translations go with “in.” “To” seems to be the better easy reading, though I don’t know that it makes a lot of difference. Both are equally Biblical in concept in my mind.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:16 To reveal his Son {m} in me, that I might preach him among the heathen; immediately {8} I conferred not with {n} flesh and blood:
(m) To me, and this is a type of speech which the Hebrews use, by which it shows us that this gift comes from God.
(8) He says this because it might be objected that he was indeed called by Christ in the way, but afterward was instructed by the apostles and others (whose names, as I said before, the false apostles abused to destroy his apostleship), as though he delivered another Gospel than they did, and as though he were not of their number, who are to be credited without exception. Therefore, Paul answers that he began immediately after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Jerusalem except for fifteen days, when he saw only Peter and James. And afterwards, he began to teach in Syria and Cilicia, with the consent and approval of the churches of the Jews, who knew him only by name: so far off was it, that he was there instructed by men.
(n) With any man in the world.