Gal 1:16, Eph 6:12 | Barnes | STEP | Verse 16. To reveal his Son in me . This is to be regarded as connected with the first part of : "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 , for a similar expression. The revelation here referred to was the miraculous manifestation which was made to Paul on his way to Damascus. Compare . 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, . 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," . 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. . 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, 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" (*) "in me" "to me" (b) "that I might" (c) "not with flesh and blood"

Galatians 1:16

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

Ephesians 6:12

Verse 12. For we wrestle. Gr., "The wrestling to us ;" or, "There is not to us a wrestling with flesh and blood." There is undoubtedly here an allusion to the ancient games of Greece, a part of the exercises in which consisted in wrestling. 1Cor 9:25, and following. The Greek word here used--παλη--denotes a wrestling; and then a struggle, fight, combat, here it refers to the struggle or combat which the Christian is to maintain--the Christian warfare.

Not with flesh and blood. Not with men. Gall 1:16. The apostle does not mean to say that Christians had no enemies among men that opposed them, for they were exposed often to fiery persecution; nor that they had nothing to contend with in the carnal and corrupt propensities of their nature, which was true of them then as it is now; but that their main controversy was with the invisible spirits of wickedness that sought to destroy them. They were the source and origin of all their spiritual conflicts, and with them the warfare was to be maintained.

But against principalities. There can be no doubt whatever that the apostle alludes here to evil spirits. Like good angels, they were regarded as divided into ranks and orders, and were supposed to be under the control of one mighty leader. Eph 1:21. It is probable that the allusion here is to the ranks and orders which they sustained before their fall, something like which they may still retain. The word principalities refers to principal rulers, or chieftains.

Powers. Those who had power, or to whom the name of powers was given. Milton represents Satan as addressing the fallen angels in similar language :-- "Thrones, dominations, princedoms, virtues, powers."

Against the rulers of the darkness of this world. The rulers that preside over the regions of ignorance and sin with which the earth abounds. Eph 2:2 Darkness is an emblem of ignorance, misery, and sin; and no description could be more accurate than that of representing these malignant spirits as ruling over a dark world. The earth--dark, and wretched, and ignorant, and sinful--is just such a dominion as they would choose, or as they would cause; and the degradation and woe of the heathen world are just such as foul and malignant spirits would delight in. It is a wide and a powerful empire. It has been consolidated by ages. It is sustained by all the authority of law; by all the omnipotence of the perverted religious principle; by all the reverence for antiquity; by all the power of selfish, corrupt, and base passions. No empire has been so extended, or has continued so long, as that empire of darkness; and nothing on earth is so difficult to destroy. Yet the apostle says that it was on that kingdom they were to make war. Against that, the kingdom of the Redeemer was to be set up; and that was to be overcome by the spiritual weapons which he specifies. When he speaks of the Christian warfare here, he refers to the contest with the powers of this dark kingdom. He regards each and every Christian as a soldier to wage war on it in whatever way he could, and wherever he could attack it. The contest, therefore, was not primarily with men, or with the internal corrupt propensities of the soul; it was with this vast and dark kingdom that had been set up over mankind. I do not regard this passage, therefore, as having a primary reference to the struggle which a Christian maintains with his own corrupt propensities. It is a warfare on a large scale with the entire kingdom of darkness over the world. Yet, in maintaining the warfare, the struggle will be with such portions of that kingdom as we come in contact with, and will actually relate

(1.) to our own sinful propensities--which are a part of the kingdom of darkness;

(2.) with the evil passions of others--their pride, ambition, and spirit of revenge--which are also a part of that kingdom;

(3) with the evil customs, laws, opinions, employments, pleasures of the world--which are also a part of that dark kingdom;

(4) with error, superstition, false doctrine--which are also a part of that kingdom; and

(5) with the wickedness of the heathen world--the sins of benighted nations ---also a part of that kingdom. Wherever we come in contact with evil--whether in our own hearts or elsewhere--there we are to make war.

Against spiritual wickedness. Marg., "or wicked spirits." Literally, "the spiritual things of wickedness;" but the allusion is undoubtedly to evil spirits, and to their influences on earth.

In high places, εντοιςεπουρανιοις, "in celestial, or heavenly places." The same phrase occurs in Eph 1:3, 2:6, where it is translated, "in heavenly places." The word (επουρανιοις) is used of those that dwell in heaven, Mt 18:35, Php 2:10; of those who come from heaven, 1Cor 15:48, Php 3:21; of the heavenly bodies--the sun, moon, and stars, 1Cor 15:40. Then the neuter plural of the word is used to denote the heavens; and then the lower heavens, the sky, the air, represented as the seat of evil spirits. Eph 2:2. This is the allusion here. The evil spirits are supposed to occupy the lofty regions of the air, and thence to exert a baleful influence on the affairs of man. What was the origin of this opinion it is not needful here to inquire. No one can prove, however, that it is incorrect. It is against such spirits, and all their malignant influences, that Christians are called to contend. In whatever way their power is put forth--whether in the prevalence of vice and error; of superstition and magic arts; of infidelity, atheism, or antinomianism; of evil customs and laws; of pernicious fashions and opinions, or in the corruptions of our own hearts, we are to make war on all these forms of evil, and never to yield in the conflict.

(1) "flesh" "blood and flesh" (a) "against powers" Rom 8:38 (*) "world" "The rulers of this dark world" (2) "spiritual wickedness" "wicked spirits" (3) "high places" "heavenly" (+) "places" "in heavenly things"