Act 9:20, Gal 1:11-17 | Barnes | STEP | Verse 20. And straightway . Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus. He preached Christ . He proclaimed and proved that Jesus was the Christ. See . Many manuscripts read here Jesus instead of Christ . Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ , or the Messiah , was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. . That he is the Son of God . That he is the Messiah. (+) "straitway" "immediately"

Acts 9:20

Verse 20. And straightway. Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus.

He preached Christ. He proclaimed and proved that Jesus was the Christ. See Acts 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. Acts 13:15.

That he is the Son of God. That he is the Messiah.

(+) "straitway" "immediately"

Galatians 1:11-17

Verse 11. But I certify you. I make known to you; or, I declare to you. See 1Cor 15:1. Doubtless this had been known to them before, but he now assures them of it, and goes into an extended illustration to show them that he had not received his authority from man to preach the gospel. To state and prove this is the main design of this chapter.

Is not after man. Greek, not according to man. See Gal 1:1. That is, he was not appointed by man, nor had he any human instructor to make known to him what the gospel was. He had neither received it from man, nor had it been debased or adulterated by any human admixtures. He had received it directly from the Lord Jesus.

(*) "certify" "declare to" Verse 12. For I neither received it of man. This is very probably said in reply to his opponents, who had maintained that Paul had derived his knowledge of the gospel from other men, as he had not been personally known to the Lord Jesus, or been of the number of those whom he called to be his apostles. In reply to this, he says, that he did not receive his gospel in any way from man.

Neither was I taught it. That is, by man. He was not taught it by any written account of it, or by the instruction of man in any way. The only plausible objection to this statement which could be urged would be the fact that Paul had an interview with Ananias Acts 9:17 before his baptism, and that he would probably receive instructions from him. But to this it may be replied,

(1.) that there is no evidence that Ananias went into an explanation of the nature of the Christian religion in his interview with Paul;

(2.) Paul had before this been taught what Christianity was by his interview with the Lord Jesus on the way to Damascus, Acts 9:5, 26:14-18;

(3.) the purpose for which Ananias was sent to him in Damascus was that he might receive his sight, and be filled with the Holy Ghost, Acts 9:17. Whatever instructions he may have received through Ananias, it is still true that his call was directly from the Lord Jesus, and his information of the nature of Christianity from his revelation.

But by the revelation of Jesus Christ. On his way to Damascus, and subsequently in the temple, Acts 22:17-21. Doubtless he received communications at various times from the Lord Jesus with regard to the nature of the gospel and his duty, The sense here is, that he was not indebted to men for his knowledge of the gospel, but had derived it entirely from the Saviour.

(a) "I neither received" 1Cor 15:1-3 (b) "revelation" Eph 3:3 Verse 13. For ye have heard of my conversation. My conduct, my mode of life, my deportment. 2Cor 1:12. Probably Paul had himself made them acquainted with the events of his early years. The reason why he refers to this is to show them that he had not derived his knowledge of the Christian religion from any instruction which he had received in his early years, or any acquaintance which he had formed with the apostles, he had at first been decidedly opposed to the Lord Jesus, and had been converted only by his wonderful grace.

In the Jews' religion. In the belief and practice of Judaism; that is, as it was understood in the time when he was educated. It was not merely in the religion of Moses, but it was in that religion as understood and practised by the Jews in his time, when opposition to Christianity constituted a very material part of it. In that religion Paul proceeds to show that he had been more distinguished than most persons of his time.

How that beyond measure. In the highest possible degree; beyond all limits or bounds; exceedingly. The phrase which Paul here uses, καθυπερβολην by hyperbole, is one which he frequently employs to denote anything that is excessive, or that cannot be expressed by ordinary language. See the Greek in Rom 7:13, 1Cor 12:31, 2Cor 1:8, 4:7,17.

I persecuted the church. See @Ac 8:3 9:1.

And wasted it. Destroyed it. The word which is here used means, properly, to waste or destroy, as when a city or country is ravaged by an army or by wild beasts. His purpose was to utterly to root out and destroy the Christian religion.

(++) "beyond measure" "exceedingly" (c) "church of God" Acts 8:1,3, 9:1,2, 26:9 (&) "wasted it" "laid it waste" Verse 14. And profited. Made advances and attainments. He made advances not only in the knowledge of the Jewish religion, but also he surpassed others in his zeal in defending its interests, he had had better advantages than most of his countrymen; and by his great zeal and characteristic ardour, he had been able to make higher attainments than most others had done.

Above many my equals. Marg. equals in years. This is the true sense of the original. It means that he surpassed those of the same age with himself. Possibly there may be a reference here to those of the same age who attended with him on the instructions of Gamaliel.

Being more exceedingly zealous. More studious of; more ardently attached to them; more anxious to distinguish himself in attainments in the religion in which he was brought up. All this is fully sustained by all that we know of the character of Paul, as at all times a man of singular and eminent zeal in all that he undertook.

Of the traditions of my fathers. Of the traditions of the Jews. Mt 15:2. A large part of the doctrines of the Pharisees depended on mere tradition; and Paul doubtless made this a special matter of study, and was particularly tenacious in regard to it. It was to be learned, from the very nature of it, only by oral teaching, as there is no evidence that it was then recorded. Subsequently these traditions were recorded in the Mishna, and are found in the Jewish writings. But in the time of Paul they were to be learned as they were handed down from one to another; and hence the utmost diligence was requisite to obtain a knowledge of them. Paul does not here say that he was zealous then for the practice of the new religion, nor for the study of the Bible. His object in going to Jerusalem, and studying at the feet of Gamaliel, was doubtless to obtain a knowledge of the traditions of the sect of the Pharisees. Had he been studying the Bible all that time, he would have kept from the fiery zeal which he evinced in persecuting the church, and would, if he had studied it right, have been saved from much trouble of conscience afterwards.

(|) "profited" "Made a proficiency" (1) "my equals" "equals in years" (d) "being more exceedingly zealous" Acts 22:3, Php 3:6 (e) "traditions" Mk 7:5-13 Verse 15. But when it pleased God. Paul traced all his hopes of eternal life, and all the good influences which had ever borne upon his mind, to God.

Who separated me, etc. That is, who destined me; or who purposed from my very birth that I should be a preacher and an apostle. The meaning is, that God had in his secret purposes set him apart to be an apostle. It does not mean that he had actually called him in his infancy to the work, for this was not so, but that he designed him to be an important instrument in his hands in spreading the true religion. Jeremiah Jer 1:5 was thus set apart, and John the Baptist was thus early designated, for the work which they afterwards performed. It follows from this,

(1.) that God often, if not always, has purposes in regard to men from their very birth. He designs them for some important field of labour, and endows them at their creation with talents adapted to that.

(2.) It does not follow that because a young man has gone far astray; and has become even a blasphemer and a persecutor, that God has not destined him to some important and holy work in his service. How many men have been called, like Paul, and Newton, and Bunyan, and Augustine, from a life of sin to the service of God.

(3.) God is often training up men in a remarkable manner for future usefulness. His eye is upon them, and he watches over them, until the time comes for their conversion, His providence was concerned in the education and training of Paul. It was by the Divine intention with reference to his future work that he had so many opportunities of education, and was so well acquainted with the "traditions" of that religion which he was yet to demonstrate to be unfounded and false, he gave him the opportunity to cultivate his mind, and prepare to grapple with the Jew in argument, and show him how unfounded were his hopes. So it is often now. He gives to a young man an opportunity of a finished education. Perhaps he suffers him to fall into the snares of infidelity, and to become familiar with the arguments of skeptics, that he may thus be better prepared to meet their sophisms, and to enter into their feelings, His eye is upon them in their wanderings, and they are suffered often to wander far; to range the fields of science; to become distinguished as scholars, as Paul was; until the time comes for their conversion, and then, in accordance with the purpose which set them apart from the world, God converts them, and consecrates all their talents and attainments to his service.

(4.) We should never despair of a young man who has wandered far from God. If he has risen high in attainments; if his whole aim is ambition; or if he has become an infidel, still we are not to despair of him. It is possible still that God "separated" that talent to his service from the very birth, and that he means yet to call it all to his service, how easy it was to convert Saul of Tarsus when the proper period arrived. So it is of the now unconverted and unconsecrated, but cultivated talent among the young men of our land. Far as they may have wandered from God and virtue, yet much of that talent has been devoted to him in baptism, and by parental purposes and prayers; and, it may be--as is morally certain from the history of the past--that much of it is consecrated also by the Divine purpose and intention for the noble cause of virtue and pure religion. In that now apparently wasted talent; in that learning now apparently devoted to other aims and ends, there is much that will yet adorn the cause of virtue and religion; and how fervently should we pray that it may be "called" by the grace of God, and actually devoted to his service.

And called me by his grace. On the way to Damascus. It was special grace, because he was then engaged in bitterly opposing him and his cause.

(f) "pleased God" Isa 49:1, Jer 1:5, Acts 13:2, 22:14,15, Rom 1:1 Verse 16. 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," i.e., on the way to Damascus. The phrase evidently means, to make me acquainted with the Lord Jesus, or to reveal his Son to me. Comp. the Greek in Mt 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 2Cor 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 heathen.

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, Acts 9:15, 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 any one; he did not ask advice of any one; he did not wait to be instructed by any one. 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 προσανεθεμην before any man; I did not confer with any one.

Flesh and blood. Any human being: for so the phrase properly signifies. Mt 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 comforts which was true in itself; but that he did not lay the case before any man, or any body of men, for instruction or advice, he acted promptly and decisively, he was not disobedient to the heavenly vision, Acts 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 means simply 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. Had Paul pursued this course, he would probably never 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 did Paul abandon! and how promptly and decidedly did he do it! tie did not pause or hesitate a moment; but, brilliant as were his prospects, he at once forsook all--paused in mid-career in his ambition--and, without consulting a human being, at once 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.

(a) "reveal his Son" 2Cor 4:6 (*) "in me" "to me" (b) "that I might" Acts 9:15 (c) "not with flesh and blood" 2Cor 5:16 Verse 17. Neither went I up to Jerusalem. That is, I did not go there at once. I did not go to consult with the apostles there, or to be instructed by them in regard to the nature of the Christian religion. The design of this statement is to show that in no sense did he derive his commission from man.

To them which were apostles before me. This implies that Paul then regarded himself to be an apostle. They were, he admits, apostles before he was; but he felt also that he had original authority with them, and he did not go to them to receive instruction, or to derive his commission from them. Several of the apostles remained in Jerusalem for a considerable time after the ascension of the Lord Jesus, and it was regarded as the principal place of authority. See Acts 15.

But I went into Arabia. Arabia was south of Damascus, and at no great distance. The line indeed between Arabia Deserts and Syria is not very definitely marked, but it is generally agreed that Arabia extends to a considerable distance into the great Syrian desert. To what part of Arabia, and for what purpose Paul went, is wholly unknown. Nothing is known of the circumstances of this journey; nor is the time which he spent there known. It is known, indeed, Gal 1:18, that he did not go to Jerusalem until three years after his conversion; but how large a part of this time was spent in Damascus we have no means of ascertaining. It is probable that Paul was engaged during these three years in preaching the gospel in Damascus and the adjacent regions, and in Arabia. Comp. Acts 9:20,22,27. The account of this journey into Arabia is wholly omitted by Luke in the Acts of the apostles; and this fact, as has been remarked by Paley, (Horae Paulinae, chap. v. No. 2,) demonstrates that the Acts and this epistle were not written by the same author, or that the one is independent of the other; because, "if the Acts of the Apostles had been a forged history, made up from the epistle, it is impossible that this journey should have been passed over in silence; if the epistle had been composed out of what the author had read of St. Paul's history in the Acts, it is unaccountable that it should have been inserted." As to the reason why Luke omitted to mention the journey into Arabia, nothing is known. Various conjectures have been entertained, but they are mere conjectures. It is sufficient to say, that Luke has by no means recorded all that Paul or the other apostles did, nor has he pretended to do it. He has given the leading events in the public labours of Paul; and it is not at all improbable that he has omitted not a few short excursions made by him for the purpose of preaching the gospel. The journey into Arabia, probably, did not furnish any incidents in regard to the success of the gospel there which required particular record by the sacred historian; nor has Paul himself referred to it for any such reason, or intimated that it furnished any incidents or any facts that required particularly the notice of the historian. He has mentioned it for a different purpose altogether--to show that he did not receive his commission from the apostles, and that he did not go at once to consult them. He went directly the other way. As Luke, in the Acts, had no occasion to illustrate this, as he had no occasion to refer to this argument, it did not fall in with his design to mention the fact. Nor is it-known why Paul went into Arabia. Bloomfield supposes that it was in order to recover his health after the calamity which he suffered on the way to Damascus. But everything in regard to this is mere conjecture. I should rather think it was more in accordance with the general character of Paul that he made this short excursion for the purpose of preaching the gospel.

And returned again unto Damascus. He did not go to Jerusalem to consult with the apostles after his visit to Arabia, but returned again to the place where he was converted, and preached there, showing that he had not derived his commission from the other apostles.