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11. Now I make known to you. This is the most powerful argument, the main hinge on which the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof, drawn from a narrative of facts. To give his declaration the greater weight, he sets out with stating that the matter is not doubtful, ²⁶²⁶     “Qu’il ne parle point d’une chose incertaine ou incognue.” “That he does not speak about a thing uncertain or unknown.” but one which he is prepared to prove; and thus introduces himself in a manner well adapted to a serious subject. He affirms that it is not according to man; that it savours of nothing human, or, that it was not of human contrivance; and in proof of this he afterwards adds, that he had not been instructed by any earthly teacher. ²⁷²⁷     “The idiom by which there is a transposition of ὅτι is frequent, and may here, Schott thinks, have been made use of, in order to place a highly important topic in the most prominent point of view” — Bloomfield.

12. For I neither received it from man. What then? shall the authority of the word be diminished, because one who has been instructed by the instrumentality of men shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him, alleging that his gospel was defective and spurious; that he had obtained it from an inferior and incompetent teacher; and that his imperfect education led him to make unguarded statements. They boasted, on the other hand, that they had been instructed by the highest apostles, with whose views they were most intimately acquainted. It was therefore necessary that Paul should state his doctrine in opposition to the whole world, and should rest it on this ground, that he had acquired it not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles.

The objection, that Ananias (Acts 9:10) was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him, were it only to give weight to his public ministry. In like manner, we have already shown, that he had a direct call from God by revelation, and that he was ordained by the votes and the solemn approbation of men. These statements are not inconsistent with each other.

13. For ye have heard of my conversation. The whole of this narrative was added as a part of his argument. He relates that, during his whole life, he had such an abhorrence of the gospel, that he was a mortal enemy of it, and a destroyer of the name of Christianity. Hence we infer that his conversion was divine. And indeed he calls them as witnesses of a matter not at all doubtful, so as to place beyond controversy what he is about to say.

His equals were those of his own age; for a comparison with older persons would have been unsuitable. When he speaks of the traditions of the fathers, he means, not those additions by which the law of God had been corrupted, but the law of God itself, in which he had been educated from his childhood, and which he had received through the hands of his parents and ancestors. Having been strongly attached to the customs of his fathers, it would have been no easy matter to tear him from them, had not the Lord drawn him by a miracle.

15. But after that it pleased God. This is the second part of the narrative, and relates to his miraculous conversion. He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles; and, next, that as soon as he had been called, without consulting the apostles, he unhesitatingly proceeded to the performance of the work, which, he felt assured, had been enjoined upon him by the appointment of God. In the construction of the words, Erasmus differs from the Vulgate. He connects them in the following manner: “When it pleased God that I should preach Christ among the Gentiles, who called me for this purpose that he might reveal him by me.” But I prefer the old translation; for Christ had been revealed to Paul before he received a command to preach. Admitting that Erasmus were right in translating ἐν ἐμοὶ, by me, still the clause, that I might preach, is added for the purpose of describing the kind of revelation.

Paul’s reasoning does not, at first sight, appear so strong; for although, when he had been converted to Christianity, he instantly, and without consulting the apostles, entered into the office of preaching the gospel, it does not thence follow that he had been appointed to that office by the revelation of Christ. But the arguments which he employs are various, and, when they are all collected, will be found sufficiently strong to establish his conclusion. He argues, first, that he had been called by the grace of God; next, that his apostleship had been acknowledged by the other apostles; and the other arguments follow. Let the reader, therefore, remember to read the whole narrative together, and to draw the inference, not from single parts, but from the whole.

Who had separated me. This separation was the purpose of God, by which Paul was appointed to the apostolic office, before he knew that he was born. The calling followed afterwards at the proper time, when the Lord made known his will concerning him, and commanded him to proceed to the work. God had, no doubt, decreed, before the foundation of the world, what he would do with regard to every one of us, and had assigned to every one, by his secret counsel, his respective place. But the sacred writers frequently introduce those three steps: the eternal predestination of God, the destination from the womb, and the calling, which is the effect and accomplishment of both.

The word of the Lord which came to Jeremiah, though expressed a little differently from this passage, has entirely the same meaning.

“Before I formed thee in the belly, I knew thee; and before thou camest forth from the womb I sanctified thee; a prophet to the nations have I made thee.” (Jeremiah 1:5.)

Before they even existed, Jeremiah had been set apart to the office of a prophet, and Paul to that of an apostle; but he is said to separate us from the womb, because the design of our being sent into the world is, that he may accomplish, in us, what he has decreed. The calling is delayed till its proper time, when God has prepared us for the office which he commands us to undertake.

Paul’s words may therefore be read thus: “When it pleased God to reveal his Son, by me, who called me, as he had formerly separated me.” He intended to assert, that his calling depends on the secret election of God; and that he was ordained an apostle, not because by his own industry he had fitted himself for undertaking so high an office, or because God had accounted him worthy of having it bestowed upon him, but because, before he was born, he had been set apart by the secret purpose of God.

Thus, in his usual manner, he traces his calling to the good pleasure of God. This deserves our careful attention; for it shows us that we owe it to the goodness of God, not only that we have been elected and adopted to everlasting life, but that he deigns to make use of our services, who would otherwise have been altogether useless, and that he assigns to us a lawful calling, in which we may be employed. What had Paul, before he was born, to entitle him to so high an honor? In like manner we ought to believe, that it is entirely the gift of God, and not obtained by our own industry, that we have been called to govern the Church.

The subtle distinctions into which some commentators have entered in explaining the word separated, are altogether foreign to the subject. God is said to separate us, not because he bestows any peculiar disposition of mind which distinguishes us from others, but because he appoints us by his own purpose ²⁸²⁸     “Quand par son conseil il nous destine a quelque chose.” “When he appoints us to any thing by his purpose.” . Although the apostle had most explicitly attributed his calling to the free grace of God, when he pronounced that voluntary separation from the womb to be the origin of it, yet he repeats the direct statement, both that, by his commendation of Divine grace, he may take away all grounds of boasting, and that he may testify his own gratitude to God. On this subject he is wont freely to expatiate, even when he has no controversy with the false apostles.

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 ²⁹²⁹     “ ᾿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. 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. ³⁰³⁰     “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.’ (Matthew 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. 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.

17. Neither did I return to Jerusalem. What he had just written is now explained, and more fully stated. As if he had said, “I did not ask the authority of any man,” not even of the apostles themselves. It is a mistake to suppose, that, because the apostles are now separately mentioned, they are not included in the words, flesh and blood. Nothing new or different is here added, but merely a clearer explanation of what had been already said. And no disrespect to the apostles is implied in that expression. For the purpose of shewing that he did not owe his commission to man, the false boasting of unprincipled men laid him under the necessity of contrasting. the authority of the apostles themselves with the authority of God. When a creature is brought into comparison with God, however contemptuous or humiliating may be the language employed, he has no reason to complain.

But I went into Arabia. In the Acts of the Apostles, Luke has omitted these three years. In like manner, there are other passages of the history which he does not touch; and hence the slander of those who seek to build on this a charge of inconsistency in the narratives is ridiculous. Let godly readers consider the severe temptation with which Paul was called to struggle at the very commencement of his course. He who but yesterday, for the sake of doing him honor, had been sent to Damascus with a magnificent retinue, is now compelled to wander as an exile in a foreign land: but he does not lose his courage.

18. Then after three years. It was not till three years after he had begun to discharge the apostolic office, that he went up to Jerusalem. Thus, he did not, at the outset, receive the calling of men. But lest it should be supposed that he had separate interests from theirs, and was desirous to avoid their society, he tells us that he went up for the express purpose to see ³¹³¹     “ ̔ιστορεῖν signifies either ‘to ascertain any thing by inquiry, or any person by personal examination;’ but sometimes, as here, to visit for the purpose of becoming acquainted with any one by personal communication.’ So Josephus, Bell. 6:1-8, ὃν (scil. Julianum), ἱστόρησα, ‘whom when I came to know and be with.’ See Ac 9:26,27.” — Bloomfield. Peter. ³²³²     “The distinguished guest of a distinguished host.” — Grotius. Although he had not waited for their sanction before undertaking the office, yet it was not against their will, but with their full consent and approbation, that he held the rank of an apostle. He is desirous to shew that at no period was he at variance with the apostles, and that even now he is in full harmony with all their views. By mentioning the short time that he remained there, he shews that he had come, not with a view to learn, but solely for mutual intercourse.

19. But I saw no other of the apostles. This is added to make it evident that he had but one object in his journey, and attended to nothing else.

Except James. Who this James was, deserves inquiry. Almost all the ancients are agreed that he was one of the disciples, whose surname was “Oblias” and “The Just,” and that he presided over the church at Jerusalem. ³³³³     “Qui estoit pasteur en l’eglise de Jerusalem.” “Who was pastor in the church at Jerusalem.” Yet others think that he was the son of Joseph by another wife, and others (which is more probable) that he was the cousin of Christ by the mother’s side: ³⁴³⁴     “Qu’il estoit cousin-germain de Jesus Christ, fils de la soeur de sa mere.” “That he was cousin-german of Jesus Christ, his mother’s sister’s son.” but as he is here mentioned among the apostles, I do not hold that opinion. Nor is there any force in the defense offered by Jerome, that the word Apostle is sometimes applied to others besides the twelve; for the subject under consideration is the highest rank of apostleship, and we shall presently see that he was considered one of the chief pillars. (Galatians 2:9.) It appears to me, therefore, far more probable, that the person of whom he is speaking is the son of Alpheus. ³⁵³⁵     This is fully consistent with the opinion commonly held, that Alpheus or Cleopas was the husband of the sister of Mary, the mother of our Lord, and consequently that James, the son of Alpheus, was our Lord’s cousin-german. — Ed.

The rest of the apostles, there is reason to believe, were scattered through various countries; for they did not idly remain in one place. Luke relates that Paul was brought by Barnabas to the apostles. (Acts 9:27.) This must be understood to relate, not to the twelve, but to these two apostles, who alone were at that time residing in Jerusalem.

20. Now the things which I write to you. This affirmation extends to the whole narrative. The vast earnestness of Paul on this subject is evinced by his resorting to an oath, which cannot lawfully be employed but on great and weighty occasions. Nor is it wonderful that he insists with so much earnestness on this point; for we have already seen to what expedients the impostors had recourse in order to take from him the name and credit of an apostle. Now the modes of swearing used by good men deserve our attention; for we learn from them that an oath must be viewed simply as an appeal to the judgment-seat of God for the integrity and truth of our words and actions; and such a transaction ought to be guided by religion and the fear of God.

22. And was unknown by face. This appears to be added for the sake of shewing more strongly the wickedness and malignity of his slanderers. If the churches of Judea who had only heard respecting him, were led to give glory to God for the astonishing change which he had wrought in Paul, how disgraceful was it that those who had beheld the fruits of his amazing labors should not have acted a similar part! If the mere report was enough for the former, why did not the facts before their eyes satisfy the latter?

23. Which once he destroyed. This does not mean that faith ³⁶³⁶    ”The word πίστις denotes not only the act of believing, but that which is believed.” — Beza. may actually be destroyed, but that he lessened its influence on the minds of weak men. Besides, it is the will, rather than the deed, that is here expressed.

24. And they glorified God in me ³⁷³⁷     “He does not say, They praised or glorified me, but, They glorified God. He says, They glorified God in me; for all that belongs to me was from the grace of God.” — OEcumenius. This was an evident proof that his ministry was approved by all the churches of Judea, and approved in such a manner, that they broke out into admiration and praise of the wonderful power of God. Thus he indirectly reproves their malice, by showing that their venom and slanders could have no other effect than to hide the glory of God, which, as the apostles admitted and openly acknowledged, shone brightly in the apostleship of Paul.

This reminds us of the light in which the saints of the Lord ought to be regarded by us. When we behold men adorned with the gifts of God, such is our depravity, or ingratitude, or proneness to superstition, that we worship them as gods, unmindful of Him by whom those gifts were bestowed. These words remind us, on the contrary, to lift up our eyes to the Great Author, and to ascribe to Him what is his own, while they at the same time inform us that an occasion of offering praise to God was furnished by the change produced on Paul, from being an enemy to becoming a minister of Christ.