to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.
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Galatians 1:16-17 sits inside this longer paragraph.
But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man. For I didn’t receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ. For you have heard of my way of living in time past in the Jews’ religion, how that beyond measure I persecuted the assembly of God and ravaged it. I advanced in the Jews’ religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers. But when it was the good pleasure of God, who separated me from my mother’s womb and called me through his grace to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.
Parallel Translations
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to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood,
nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.
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for to declare his sonne by me that I shuld preache him amonge the hethen: immediatly I comened not of the matter with flesshe and bloud
nether returned to Ierusalem to them which were Apostles before me: but wet my wayes into Arabia and came agayne vnto Damasco.
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To reueile his Sonne in me, that I should preach him among the Gentiles, immediatly I communicated not with flesh and blood:
Neither came I againe to Hierusalem to them which were Apostles before me, but I went into Arabia, and turned againe vnto Damascus.
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Cross-references (30)
- Matthew 16:17 (v16) Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Ephesians 3:5-10 (v16) which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the…
- Acts 9:20-25 (v17) Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. All who heard him were amazed, and said, “Isn’t this he…
- Matthew 26:41 (v16) Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- 2 Corinthians 11:32-33 (v17) In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window…
Show all 30 cross-references
- Ephesians 1:17-18 (v16) that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him,…
- Ephesians 6:12 (v16) For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the…
- Deuteronomy 33:9 (v16) He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for…
- Luke 9:23-25 (v16) He said to all, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save…
- Luke 9:59-62 (v16) He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.” But Jesus said to him, “Leave the dead to…
- Acts 9:15 (v16) But the Lord said to him, “Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
- Acts 22:21 (v16) “He said to me, ‘Depart, for I will send you out far from here to the Gentiles.’”
- Acts 26:17-20 (v16) delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light…
- Romans 1:13-14 (v16) Now I don’t desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some…
- Romans 11:13 (v16) For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
- Romans 15:16-19 (v16) that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the…
- 1 Corinthians 2:9-13 (v16) But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has…
- 2 Corinthians 4:6 (v16) seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory…
- Galatians 1:11-12 (v16) But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man. For I didn’t receive…
- Galatians 1:18 (v17) Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.
- Ephesians 3:1 (v16) For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,
- 1 Corinthians 15:50 (v16) Now I say this, brothers, that flesh and blood can’t inherit God’s Kingdom; neither does the perishable inherit imperishable.
- 2 Corinthians 5:16 (v16) Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
- Galatians 2:1 (v16) Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
- Galatians 2:6-9 (v16) But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they,…
- Colossians 1:25-27 (v16) of which I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God, the mystery…
- 1 Thessalonians 2:16 (v16) forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always. But wrath has come on them to the uttermost.
- 1 Timothy 2:7 (v16) to which I was appointed a preacher and an apostle—I am telling the truth in Christ, not lying—a teacher of the Gentiles in faith and truth.
- 2 Timothy 1:11 (v16) For this I was appointed as a preacher, an apostle, and a teacher of the Gentiles.
- Hebrews 2:14 (v16) Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
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Martin Luther 1535 · Public Domain On vv16–17 VERSE 16. To reveal his Son to me.
VERSE 16. To reveal his Son to me.
We now hear what kind of doctrine was committed to Paul: The doctrine of the Gospel, the doctrine of the revelation of the Son of God. This doctrine differs greatly from the Law. The Law terrorizes the conscience. The Law reveals the wrath and judgment of God. The Gospel does not threaten. The Gospel announces that Christ is come to forgive the sins of the world. The Gospel conveys to us the inestimable treasures of God.
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VERSE 16. That I might preach him among the heathen.
"It pleased God," says the Apostle, "to reveal himself in me. Why? For a twofold purpose. That I personally should believe in the Son of God, and that I should reveal Him to the Gentiles."
Paul does not mention the Jews, for the simple reason that he was the called and acknowledged apostle of the Gentiles, although he preached Christ also to the Jews.
We can hear the Apostle saying to himself: "I will not burden the Gentiles with the Law, because I am their apostle and not their lawgiver. Not once did you Galatians hear me speak of the righteousness of the Law or of works. My job was to bring you the Gospel. Therefore you ought to listen to no teachers of the Law, but the Gospel: not Moses, but the Son of God; not the righteousness of works, but the righteousness of faith must be proclaimed to the Gentiles. That is the right kind of preaching for Gentiles."
VERSE 16. Immediately I conferred not with flesh and blood.
Once Paul had received the Gospel from Christ, he conferred with nobody in Damascus. He asked no man to teach him. He did not go up to Jerusalem to sit at the feet of Peter and the other apostles. At once he preached Jesus Christ in Damascus.
Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.
John Calvin 1540 · Public Domain On vv16–17 16. To reveal his Son to me. If we…
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 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. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v16 Because it might be objected, that indeed he was…
Because it might be objected, that indeed he was called of Christ in the way, but afterwards was instructed of 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 the true Apostles did, and as though he were not of their number, which are to be credited without exception: therefore Paul answereth, that he began straightway after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Jerusalem but only fifteen days, where he saw only Peter and James, and afterwards, he began to teach in Syria and Cilicia, with the consent and approbation of the Churches of the Jews, which knew him only by name, so far off was it, that he was there instructed of men.
With any man in the world.
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To me, and this is a kind of speech which the Hebrews use, whereby this is given us to understand, that this gift cometh from God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–17 16 To reveal his Son in me, that I…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–17 When it pleased God to discover Christ his Son…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv16–17 To reveal his Son in me,.... This clause stands…
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,
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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 Gill on Mat 16:17. See Gill on Eph 6:12.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–17 To reveal his Son in me - By the…
To reveal his Son in me - By the powerful operation of his Spirit, chap. iv, 6; as well as to me, by the heavenly vision. That I might preach him to others - Which I should have been ill qualified to do, had I not first known him myself. I did not confer with flesh and blood - Being fully satisfied of the divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclinations, which might have raised numberless objections.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–17 Verse 16. To reveal his Son in me] To…
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.
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I conferred not with flesh and blood] I did not take counsel with men; σαρξ και αιμα, which is a literal translation of the Hebrew בשר ודם 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv16–17 To reveal his Son in me - This is…
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.
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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” (προσανεθέμην prosanethemēn) 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16–17 I condescended not to flesh and blood. Literally, I…
I condescended not to flesh and blood. Literally, I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages. Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–17 reveal his Son in me--within me, in my inmost…
reveal his Son in me--within me, in my inmost soul, by the Holy Spirit (Gal 2:20). Compare Co2 4:6, "shined in our hearts." The revealing of His Son by me to the Gentiles (so translate for "heathen") was impossible, unless He had first revealed His Son in me; at first on my conversion, but especially at the subsequent revelation from Jesus Christ (Gal 1:12), whereby I learned the Gospel's independence of the Mosaic law.
that I might preach--the present in the Greek, which includes the idea "that I may preach Him," implying an office still continuing. This was the main commission entrusted to him (Gal 2:7, Gal 2:9).
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immediately--connected chiefly with "I went into Arabia" (Gal 1:17). It denotes the sudden fitness of the apostle. So Act 9:20, "Straightway he preached Christ in the synagogue."
I conferred not--Greek, "I had not further (namely, in addition to revelation) recourse to . . . for the purpose of consulting." The divine revelation was sufficient for me [BENGEL].
flesh and blood-- (Mat 16:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–17 16. Reveal—To mankind.
16. Reveal—To mankind.
In me—By a work inwrought within me, and flowing out, in revelation, from me.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16–17 16. to reveal his Son in me] Christ had…
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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16–17 (16) To reveal his Son in me.—That is, probably,…
(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.
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Immediately.—This brings out the promptness and decision of the Apostle’s 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 blood—i.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.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16–17 To reveal his Son in me (ajpokaluyai ton uiJo).…
To reveal his Son in me (ajpokaluyai ton uiJo). The rendering in me," i.e. "in my soul," or, in the idiom of the New Testament, in my heart," is quite borne out by the use of the same preposition in numerous passages; e.q. Joh_2:25, "Knew what was in Joh_4:14," Shall become in him a well;" Col_1:27, "Christ in you the Hope of glory;" Rom_7:17, Rom_7:20, "Sin which dwelleth in me;" Rom_8:9," The Spirit of God dwelleth in you;" Rom_8:10, "Christ in you;" Php_2:13, "God which worketh in you". (comp. also Eph_3:20; Col_1:29) Chrysostom writes, "But why does he say, "To reveal his Son in me," and not "to me"? It is to signify that he had not only been instructed in the faith by words, but that he was richly endowed with the Spirit; that the revelation had enlightened his whole soul, and that he had Christ speaking, within him" ("Comment in Galatians"). This exposition tallies remarkably with the description which the apostle in 2Co_4:6 gives of the process by which he had received the "treasure" of the gospel: "Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light or, illumination) of the knowledge of the glory of God in the face of Jesus Christ." The "veil" which, while he was yet in Judaism, "had been upon his heart," was taken away; "with face unveiled" he was enabled to "behold, as in a mirror, the glory of the Lord". (2Co_3:15-18) This account of his spiritual illumination, written near about the same time as the passage before us, shows the manner in which at that time the transaction presented itself to his mind. This revelation of God"s Son to him involved, we may feel certain, the revelation of him in the relations which, as the once crucified and now exalted Christ, he bears to all mankind, Gentiles as well as Jews, and in the relations which he bears to his Church. "Christ Jesus" was then (to use the apostle"s words in 1Co_1:30) "made unto him Wisdom from God, both Righteousness and Sanctification and Redemption;" and what Christ was then of God made to be to Paul himself, that also, as the joyful recipient of the revelation at the same time learnt, Christ was through the recipient"s own preaching of the Word to be of God made to all who should receive his rues. sage. The view of. the passage above given is required by the tenor of the context. If it is not admitted, there is nothing in the whole passage to make good the apostle"s affirmation, in ver. 12, that he had received the gospel, not from man, but by the revelation of Jesus Christ. If after the analogy of such passages as 1Ti_1:16, "That in me as chief might Jesus Christ show forth all his long-suffering;" Rom_9:17, "That I might show in thee my power;" 1Co_4:6, "That in us ye might learn; we were to take the present clause to mean "To reveal to men the wonderful grace of his Son by what he did in my case," the words would merely point to Christ"s mercy shown to him as a sinner; they would supply no statement of the fact of the apostle"s having been furnished with the knowledge necessary in order that he might show the glad tidings of him among the Gentiles. In other words, the clause would neither satisfy the requirement of ver. 12 nor that of the dependent clause which follows. If, again, after the analogy of the words, "Ye seek a proof of Christ that speaketh in me," in 2Co_13:3, taking this to mean "Christ that speaketh by me;" or if the words in Act_17:31, "he will judge the world in righteousness by Greek, "in" the Man whom he hath ordained," we propose to understand the meaning to be "Reveal his Son by me," i.e. by my preaching, we are met by the objection that the clause would anticipate the thought expressed by the following words: "That I might show the glad tidings of him among the Gentiles," which, however, stand as expressing their dependent consequence. Here the important question arises how the reference which the apostle here makes to the revelation of Jesus Christ made "in him" stands related to the accounts repeatedly given in the Acts of the personal sight of the Lord Jesus accorded to him at his conversion accounts which are confirmed in the Epistles by the apostle"s own words in 1Co_9:1, "Am I not an apostle? Have I not seen Jesus our Lord?" To harmonize the two, some have been led to do violence to the phrase, "reveal in me," so as to make it in some way or ether to mean "reveal to me," and thus render it possible to make the words refer to that personal manifestation made to Soul"s bodily senses. Others have had recourse to the yet more violent and indeed utterly destructive expedient of inferring from this phrase that the revelation of Christ made to the apostle at his conversion was altogether and exclusively spiritual; and that the spiritual sight of our Lord had been so realizing and vivid as to have been even mistaken by the apostle himself for a manifestation actually made to his senses. We are relieved of the necessity of adopting either of these methods of criticism by the consideration that, in the course of the argument which the apostle is now pursuing, there is nothing to lead him to speak at all of the outward circumstances accompanying his conversion. All that he now has occasion to refer to is the fact that at that time God Almighty did himself give to his soul so clear a view of his Son as qualified him at once to preach the gospel to the Gentiles; so clear that, not needing further illumination, he had in fact sought none of any mortal man. This is all that the line of argument requires the apostle now to refer to. A reference to the actual personal sight which he then had of the Lord Jesus would in no way have served his purpose. Such reference would not have even involved by inference, much less have definitely slated, the point which he now is concerned to state. This point is, plainly, the communication to his soul of the full knowledge of the gospel, and nothing else; and accordingly it is this alone that he now makes mention of. It has been questioned at what precise juncture in the narrative of the ninth chapter of the Acts the revelation here spoken of should be supposed to have taken place. Our Lord"s personal manifestation of himself to Saul on his road to Damascus, involving as it did the complete instantaneous overthrow of all his previous views, relative alike to "Jesus of Nazareth" and to the idea of the expel, ted "Messiah," must have been an all-important preparation for that full disclosure of the truth to his soul which is here indicated; but there is no sufficient reason for identifying the one with the other. The history of the Acts (Act_22:18) and the Epistles (1Co_11:23; 2Co_12:1, 2Co_12:8) make mention of several occasions on which our Lord appears to have shown himself to St. Paul and made important communications to him; and the incidental manner in which these have come to be mentioned suggests the belief that they may have been only a few out of many similar instances, others of which have lain unmentioned. There may very supposably have been such taking place (we will say) presently after Saul"s baptism, and pointed forward to by our Lord in his words to Ananias," I will show him how many things he must suffer for my Name"s sake". (Act_9:16) It is very possible that we do not commonly bear enough in mind how little, in fact, it is that the record tells us of this most interesting event; and, in particular, that we do not adequately realize the frequency and the intimate character of the communications to which this "choice instrument (skeuov ejkloghv)" of Divine teaching would seem to have been admitted by his Master. And who (we may further ask) may venture to determine what part the Lord Jesus took personally, that is, by personal intercourse, in the process of illumination of which the apostle here declares himself to have been the subject, or how much of it was effected by the agency of the Third Person of the holy Trinity, cooperating with the intense action of Saul"s own earnest, questioning, light-imploring mind, especially during those three days spokes of in Act_9:9? "For, behold, he prayeth!". (Act_9:11, Act_9:12) It seems only reasonable to believe that the revelation of his Son which (the apostle says) God vouchsafed to him, preceded his very first public appearance in the synagogues of Damascus as an evangelist, and that this revelation was not deferred, as some imagine it was, until after his withdrawal into Arabia. Indeed, that it did precede it appears to be conclusively established by the statement of the verse now before us and the next following; for the course of action described by the writer, both negatively and affirmatively, in the words beginning with, "I consulted not," is represented as ensuing "immediately" upon the "revelation in him of God"s son." That the locality where this revelation was made was Damascus or its vicinity is indicated by the words, "I returned to Damascus," in ver. 17. This circumstance betokens the consciousness in the writer"s mind that the story of his conversion was not unknown to his readers. That I might preach him among the heathen (ina eujaggelizwmai aujton ejn toiv eqnesin); that I might show the glad tidings of him among the Gentiles. In this instance, as well as perhaps in some others, the Authorized Version falls somewhat short of representing the exact force of the verb eujaggelizesqai by rendering it "preach," which more nearly answers to khrussw. Insswu Luk_8:1, where in the Greek we have the two verbs together (khru kaimenov), our translators were compelled to use another term; and accordingly they render ejuaggelazomenov, "showing Revised Version, "bringing" the glad tidings of the kingdom of God;" which shade of thought was what the evangelist intended to suggest. The verb surely always retains some tinge of its original element of glad tidings," though this may often have been more or less attenuated, as in the case of the word eujaggelion, gospel, itself, by its becoming a set term. In the present instance, the apostle"s posture of feeling at the time when the "joyful tidings" were first brought home to his own heart seems to suggest a return, at least here, to the original import of the word. The present tense of the Greek verb (eujaggelizwmai) points to the continuous character of the service; as if it were," That I should be a shower-forth of the glad tidings." The aorist would have recited the entire service as one whole. "Among the Gentiles." Dean Howson very justly observes, "We should mark how emphatic in all accounts of the conversion is the reference to his work among the Gentiles. Thus, "The Gentiles, unto whom now I send thee, to open their eyes and to turn them from darkness to light," are named by Christ himself in the first communication from heaven. (Act_26:17, Act_26:18) To Ananias the direction is given, "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."... To which we may properly add what was said to him at Jerusalem, when he first went thither from Damascus, "Depart; for I will send thee far off to the Gentiles" (Act_22:21) ("Speaker"s Commentary," in loc.). Immediately (eujqewv). The construction of the sentence imperatively requires us to connect this adverb with the two affirmative clauses which the writer adds to the two negative ones which he first interposes, and not with these two negative clauses alone, while, however, its import is felt to attach itself to these also. The turn of thought seems to be this: "I felt at once that I needed not to advise with any mortal man; no, not even with the older apostles; and accordingly I abstained from doing so; I immediately went away into Arabia, and then forthwith came back to Damascus." I conferred not (ouj prosaneqemhn); I consulted not. The use of the Greek verb constructed with a dative as meaning "advise with," "seek counsel in personal intercourse with," is well illustrated by several passages cited by the critics: Diod. Sic., 17:116, "Consulting the soothsayers con-coming the sign;" Lucian, "Jup. Trag.," "Consult with me; take me as your adviser in business;" Chrysippus (ap. in Suidas, sub verb. neottov), "Consulting a dream-interpreter." Bengel takes the preposition prov in the compound verb as meaning "further, i.e. the Divine revelation was enough for me." But the instances just cited of the use of the verb render this doubtful. On this point, see Ellicott"s "Commentary," in loc. In Gal_2:6 the verb requires to be taken differently (see note) With flesh and blood (sarki kai aimati). The phrase, "flesh and blood," occurs in four other places in the New Testament: 1Co_15:50 "Flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption;" Heb_2:14, "Since the children are sharers in flesh and blood the Revised Greek text reads "blood and flesh" he also himself in like manner partook of the same;" Eph_6:12, "Our wrestling is not against flesh and blood, butagainst the spiritual hosts of wickedness in the heavenly places;" Mat_16:17, "Flesh and blood hath not revealed it unto thee, butmy Father which is in heaven." In the first two of these passages the phrase denotes the bodily nature of men viewed as subject to mortality; which is the turn of thought also in Ecc 14:18, where the human race is styled a "generation of flesh and blood." In the other two it denotes human beings themselves, described by their material nature, but with reference to their comparative inefficiency as viewed alongside, in with purely spiritual agents; in with God. In precisely the same way as in the last-cited passage, the apostle uses the phrase here. Knowing that God had himself revealed in him his Son, in order that he should proclaim him among the Gentiles, he at that crisis of action felt any reference for teaching or practical direction to mere men to be in his case altogether unnecessary. As the next clause specifies the older apostles, who are mentioned as being at that time at Jerusalem, it may be that the phrase, "flesh and blood," in its most immediate scope, contemplates believers or elders (for probably there already were Christian elders there) of Damascus. Ananias is the only Damascene believer named in the history, though it speaks of others (Act_9:19) he was a man of remarkably high estimation even amongst the unbelieving Jews, (Act_22:12) and he had been honoured by Christ with a special vision, and sent by Christ on a special mission to Saul. If Saul had felt it to be incumbent upon him to advise with any servant of Christ, whether as to what he should believe or as to what he should do, surely to Ananias he would naturally have looked. But not even to an Ananias would Saul refer for guidance at this juncture. The sense which has frequently been given, to the phrase," flesh and blood," as meaning "the dictates of one"s own fleshly nature," is neither favoured by its use in any other passage (although "the flesh," standing alone, might have admitted of such an interpretation), nor is it in any way suggested by the tenor of the context. The apostle is here dealing solely with his relations to other men.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 Neither went I up to Jerusalem to them which…
Gal_1:17
Neither went I up to Jerusalem to them which were apostles before me.
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Aspects of the new life
I. Negative. He did not report himself.
1. The apostles were stiffly conservative, and
(1) might have suspected his conversion;
(2) would probably have questioned his Divine commission;
(3) would certainly have repudiated his apostleship.
2. Paul wanted nothing of them, and they could give him nothing.
3. He wished his life rather than his lips to speak. Let others see the reality of your conversion;they will then need no verbal proof of it.
II. Passive. In Arabia Paul--
1. Lived a life of quiet meditation.
2. Equipped himself for his great work.
3. Calmly waited for indications from God. After conversion
(1) dont rush into office, but
(2) think, read, pray, weigh the responsibility of Christian work, fit yourself by Divine grace, wait till God says, Go.
III. Active. To Damascus (see Act_9:22).
1. The hour had struck, and the man was ready for it.
(1) Paul now knew not only what to say, but how to say it and defend it.
(2) The seed sown at conversion had produced a body of experience.
2. Once at it he grew strong in the work.
3. He was rewarded with striking success.
IV. Suffering (Act_9:23-24).
1. Persecution tests depth of conviction and reality of work.
2. Look for it, but dont fear it.
V. Independence. Living movements do not come of committees, they come of individuals. (J. H. Newman, D. D.)
Quiet places
Just as an eagle, which has been drenched and battered by some fierce storm, will alight to plume its ruffled wings, so, when a great soul has passed through fire and through water, it needs some safe and quiet place in which to rest … Like almost every great soul in ancient or modern times, to whom has been entrusted the task of swaying the destinies by moulding the convictions of mankind--like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurt, Paul would need a quiet period in which to elevate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul. (F. W. Farrar.)
The significance of this episode for us
In the busy mart, amid lifes dusky lanes and accumulating cares, we lose and forget our God. Our books are too much with us; friends and social life make the hours busy with what is human; and the claims of business are of increasing urgency. We must find for ourselves a desert place, where, occasionally for prolonged seasons, and daily for a short season, we may receive the Lords anointing. (S. Pearson, M. A.)
Meditation is the life of the soul; action is the outcome of meditation, honour is the reward of action. So meditate that thou mayest do; so do that thou mayest be honoured; so accept honour as to give God the glory.
The inner life of St. Paul
The world and the Church have ever shown a curiosity as to the inner life of great men, as to what they were, not when the eye of man was upon them, but when they were alone--what they were in the secret recesses of their hearts; and this curiosity has made biographies and autobiographies, and private journals and letters, very popular. It has led, moreover, to the publication of documents which were never meant for the public eye, and which had better have remained unperused. But God has seen fit in the ease of St. Paul to gratify, not indeed a mere morbid curiosity, but the devout desire on the part of His Church to know something of the great apostles secret feelings and sternest conflicts for its own edification and for His own glory. (Canon Miller.)
St. Pauls solitude
His main object we may assume to have been to seclude himself for a while from the outer world, to commune with God and his own soul in stillness, and to seek for grace for his future labours. It was a pause in his career, which he might legitimately crave after; a moment of calm between the stormy passions of his past life, and the tumultuous scenes which lay before him; a half-hour of heavenly silence in which, alone with God, he might learn more perfectly his Masters will, and gather strength to do his Masters work. We may follow the apostle into Arabia, and safely infer that his retirement was made use of for the following purposes.
1. Thought. On reviewing his past life--his former antagonism to Christ, his ignorance and self-will, his unbelief and active enmity; and the forbearance, love, and mercy of God--what food for reflection had St. Paul! Thought concerning God, the gospel of Christ, the soul, sin, death, salvation, life, heaven, is essential to salvation; there can be no real, intelligent living unto God without it.
2. Selfabasement. Bitter mourning for sin. The manifestation of Gods love deepens the sense of ingratitude and unworthiness in the truly penitent.
3. Prayer. He who is most fully conscious of his own utter helplessness, will cling with tightest grasp to the only Giver of all good.
4. Self-dedication. The life given to God. (Emilius Bayley, B. D.)
St. Pauls sojourn in Arabia
1. Obscurity of the incident. A veil of thick darkness hangs over St. Pauls visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenour of his after life, absolutely nothing is known. Immediately, says St. Paul, I went away into Arabia. The historian passes over the incident without a mention. It is a mysterious pause, a moment of suspense in the apostles history, a breathless calm which ushers in the tumultuous storm of his active missionary life.
2. The place. If we suppose that the apostle at this critical moment betook himself to the Sinaitic peninsula, the scene of the giving of the law, then his visit to Arabia becomes full of meaning. He was attracted thither by a spirit akin to that which formerly had driven Elijah to the same region (1Ki_19:8-18). Standing on the threshold of the new covenant, he was anxious to look upon the birth-place of the old: that dwelling for a while in seclusion in the presence of the mount that burned with fire, he might ponder over the transient glories of the ministration of death, and apprehend its real purpose in relation to the more glorious covenant which was now to supplant it. Here, surrounded by the children of the desert, the descendants of Hagar the bondwoman, he read the true meaning and power of the law. In the rugged and barren region whence it issued, he saw a fit type of that bleak desolation, which it created, and was intended to create, in the soul of man. In the midst of such scenes and associations, his spirit was attuned to harmony with his Divine mission, and fitted to receive fresh visions and revelations.
3. Its duration. What was the length of this sojourn we can only conjecture. The interval between his conversion and his first visit to Jerusalem, St. Paul here states to have been three years. The notices of time in the narrative of the Acts are vague, but not contradictory to this statement. From Damascus, St. Paul tells us, he went away into Arabia, whence he returned to Damascus. St. Luke represents him as preaching actively in this city after his conversion, not mentioning, and apparently not aware of any interruption, though his narrative is not inconsistent with such. It seems probable, then, that St. Pauls visit to Arabia took place early in this period, before he commenced his active labours. Immediately, he says, instead of conferring with flesh and blood, I went into Arabia. The silence of the historian is best accounted for on the supposition that the sojourn there was short; but as St. Lukes companionship with the apostle commenced at a much later date, no great stress must be laid on the omission. Yet, on the other hand, there is no reason for supposing it of long duration. It was probably brief--brief enough not to occupy any considerable space in the apostles history, and yet not too brief to serve the purpose it was intended to serve.
4. Its purpose. Can we doubt that by this journey he sought seclusion from the outer world, that his desire was to commune with God and his own soul amid these hallowed scenes, and thus to gather strength in solitude for his active labours? His own language implies this--I conferred not with flesh and blood, but departed into Arabia. The fathers for the most part take a different view of this incident. They imagine the apostle hurrying forth into the wilds of Arabia, burning to impart to others the glad tidings which had so suddenly burst upon himself. See how fervent was his soul, exclaims Chrysostom; he was eager to occupy lands yet untilled; he forthwith attacked a barbarous and savage people, choosing a life of conflict and much toil. This comment strikes a false note. Far different at such a crisis must have been the spirit of him, whose life henceforth was at least as conspicuous for patient wisdom and large sympathies as for intense self-devotion. He retired for a while, we may suppose, that, separate from the world, his heart might deeply take, and strongly keep, the print of heaven. And what place more fit for this retirement than that holy ground, where all around, On mountains, sand, and sky, Gods chariot wheels have left distinctest trace. (Bishop Lightfoot.)
St Pauls seclusion
After a great change of conviction, nature, as well as something higher than nature, tells us that a long period of retirement and silence is fitting, if not necessary. The three days in the house of Judas were not enough in which to sound the heights and depths of newly recognized truth, or the strength and weakness of the soul which was to own and to proclaim it. They were to be followed by three years passed in the desert of Arabia. It is, indeed, thought that this retirement was dictated by a wish to preach the gospel to the wandering Bedouin tribes, or to the settled Arabs at Petrea. And there is no doubt that Arabia among the ancients was a very wide and inclusive geographical term. It might have included Damascus itself; it might have even taken in regions far to the north, extending to the very borders of Cilicia. But these are less usual uses of the word; nor can it be supposed that emphasis would have been laid on this retirement if all that had been meant was a journey of a few miles into the desert beyond the walls of Damascus. Something may be said for a retreat to Petra, the ancient capital of Edom, which had its own synagogue in Jerusalem; but the probabilities are that, under the profound and awful inspirations of the hour, Paul sought to tread in the very footsteps of Moses and Elijah at the base of Sinai. The spiritual attractions of such a course must have been, to a man of his character and antecedents, not less than overwhelming. There, where the Jewish law had been given, he wag led to ask what it really meant--what were its sanctions, what its obligations, what the limit of its moral capacity, what the criterion of its weakness. There he must have felt the inspiration of a life like Elijahs, the great representative of a persecuted religious minority, the preacher of an unpopular truth against vulgar but intolerant error. Would not the still small voice which had there spoken to the prophet--or rather, did it not--again and again speak to him? They were precious years, depend upon it, for a man whose later life was to be passed, wholly passed, in action. (Canon Liddon.)
Value of seclusion
The value of such retirement, if circumstances admit of it or suggest it, before entering on the decisive work of life, can hardly be exaggerated. Many a young man, whose education is complete (as the phrase goes), and who knows, or thinks that he knows, what to do for himself or his fellow-creatures, is often painfully disappointed when his plans for immediate action suddenly break down, and he has to remain for a while in comparative obscurity and inaction. It seems to him to be a loss of time, with little or nothing to redeem the disadvantage. He is wasting, he thinks, his best years in idleness. He may, of course, so act as to make that phrase justifiable. It need not be so. A prudent, no less than a religious man, will thankfully, if he can, avail himself of such an opportunity for consolidating his acquirements, for reviewing the bearing of his governing convictions, for estimating more accurately the resources at his disposal for extending or contracting his plans, at least for reconsidering them. A religious man will, above all, seize such an opportunity for testing and strengthening his motives, and for cultivating an increased intimacy with those means and sources of effective strength which he will need so much hereafter. (Canon Liddon.)
Observe--
I. God sometimes raises up and qualifies His agents without human intervention.
II. Such agents are duly qualified and may be tested by their fruits.
III. As a rule, they have assigned them some new department of labour. (J. Lyth.)
Residence in Arabia
The point thus suggested is the interval between the choice of a profession or calling in life and the entrance on the public duties of that profession or calling.
I. The first point relates to the professions or callings which may be properly regarded as presenting themselves to one who is about to embark on life.
1. The first thing which strikes us on this point is the great variety of things to be done in the world, during any one generation; or the variety of the fields for exertion and employment.
2. The next point, under this head, relates to the variety of endowments among men, as adapted to these various occupations--endowments such that these various ends are in fact secured, and such that at the same time they are secured voluntarily, or so that men enter on their different pursuits not by force or compulsion, but of preference and choice.
3. A third remark under this head; the ends of life may be secured, the purposes of society advanced, and God may be honoured, in any one of these occupations and employments.
II. In the next place, we have to inquire on what principles should such a profession or calling be chosen?
1. The first is, that the profession or calling should be selected in which the most can be made of life for its proper purposes; or, in which life can be turned to the best account. Life, though transitory, short, uncertain, has its purpose.
2. The second principle which I mention is, that, consequently, when there is a fitness for either of two or more courses of life, that should be chosen which under the circumstances will be most adapted to secure the ends of life.
3. A third rule would be that the profession or calling should be chosen which will be best adapted to develop the peculiar endowments of the mind, or which will be in the line of those endowments.
4. A fourth thing which is vital to any just views of life, to a proper choice of a profession, is, that that only should be chosen which is just and honourable; which is itself right, and is consistent with the highest standard of morality; and which can be pursued in all its ramifications, and always, and in all respects, on the principles of honesty, truth, justice, and fairness.
5. A fifth principle is that that course should be chosen in which there are the fewest temptations to evil.
6. A sixth principle is, that a young man should choose that which while it will conduce to his own individual interest and to the purpose of his life, will, at the same time, promote the general good of society, and contribute to the advancement of the race.
7. A seventh principle may be added. It is, that that calling should be selected which will not interfere with, but which will best aid the preparation for another world.
III. These remarks and suggestions will enable us, in the third place, to answer the main inquiry with which we started--in what way shall the interval between the choosing of a profession and the entrance on its active duties be employed?
1. The first is, that time enough should be taken to prepare for the profession or calling which has been selected.
2. Secondly, the studies should obviously have reference to the future calling.
3. One thought only remains: It is, that the preparation for that profession should be--as the choice of the profession, and the profession itself should be--subordinate to the life to come--to the preparation for eternity. (A. Barnes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv16–17 16. To reveal his Son in me. It was…
16. To reveal his Son in me. It was one thing to call him, as was done on the way to Damascus; another to reveal Christ to him. This was needful that he should be a witness of the resurrection to the Gentiles. I conferred not with flesh and blood. He did not go to men to learn more, or for counsel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain On vv16–17 to reveal his Son in me, that I might…
to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood [anything mortal]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16–17 1:16b-20 Paul was taught by the Lord directly and…
1:16b-20 Paul was taught by the Lord directly and did not . . . consult with any human being, even the other apostles. Paul was independent from the other apostles yet in harmony with them (2:1-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.