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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 1:10–24. His two-level outline is real structure in the source text, so it is rendered as structure.
What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,
I.From the scope and design of his ministry, which was not to persuade men, but God, etc.
The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note,
1.That the great end which ministers of the gospel should aim at is to bring men to God.
2.That those who are faithful will not seek to please men, but to approve themselves to God.
3.That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship,
II.From the manner wherein he received the gospel which he preached to them, concerning which he assures them (Gal 1:11, Gal 1:12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,
1.He tells them what his education was, and what, accordingly, his conversation in time past had been, Gal 1:13, Gal 1:14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation - that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed.
2.In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, Gal 1:15, Gal 1:16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.
3.He acquaints them how he behaved himself hereupon, from Gal 1:16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts 9. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (Gal 1:20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.
Historical interpretation
Four Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
When he had faith in the law, not knowing that it was not the time for observance of the law, and was intensely striving to resist the gospel of Christ, he thought that he acted by God’s will. God, seeing that his zeal was good, though he lacked knowledge, chose to summon him into his grace. He knew that this man was suitable to preach his gospel to the Gentiles. For if he was so swift and faithful in so poor a cause through boldness of conscience, not through adulation of anyone, how much more constant would he be in preaching the gift of God through the hope of the promised reward?
This means that he showed him the meaning of the Law and the Prophets.
"To reveal His Son in me."
Christ says in another place, "No one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal Him." You observe that the Father reveals the Son, and the Son the Father; so it is as to Their glory, the Son glorifies the Father, and the Father the Son; "glorify Thy Son, that the Son may glorify Thee," and, "as I have glorified Thee." 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.
"That I might preach Him among the Gentiles." For not only his faith, but his election to the Apostolic office proceeded from God. The object, says he, of His thus specially revealing Himself to me, was not only that I might myself behold Him, but that I might also manifest Him to others. And he says not merely, "others," but, "that I might preach Him among the Gentiles," thus touching beforehand on that great ground of his defence which lay in the respective characters of the disciples; for it was necessary to preach differently to the Jews and to the heathen.
"And called me through His grace."
God indeed says that He called him on account of his excellent capacity, as He said to Ananias, "for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings," that is to say, capable of service, and the accomplishment of great deeds. God gives this as the reason for his call. But he himself everywhere ascribes it to grace, and to God's inexpressible mercy, as in the words, "Howbeit for this cause I obtained mercy," not that I was sufficient or even serviceable, but "that in me as chief might Jesus Christ show forth all His long-suffering, for an ensample of them which should hereafter believe on Him unto eternal life." Behold his overflowing humility; I obtained mercy, says he, that no one might despair, when the worst of men had shared His bounty. For this is the force of the words, "that He might show forth all His long-suffering for an ensample of them which should hereafter believe on Him."
"Immediately I conferred not with flesh and blood."
Here he alludes to the Apostles, naming them after their physical nature; however, that he may have meant to include all mankind, I shall not deny.
"But when it was the good pleasure of God, Who separated me, even 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, immediately I conferred not with flesh and blood."
Here his object is to show, that it was by some secret providence that he was left for a time to himself. For if he was set apart from his mother's womb to be an Apostle and to be called to that ministry, yet was not actually called till that juncture, which summons he instantly obeyed, it is evident that God had some hidden reason for this delay. What this purpose was, you are perhaps eager to learn from me, and primarily, why he was not called with the twelve.
If something is revealed to someone, that may be revealed to him which was not in him before; but if it is revealed in him, that is revealed which was previously in him and had been subsequently revealed … from which it clearly appears that there is natural knowledge of God in all.
(Verse 16) Immediately, I did not consult with flesh and blood. Or, as it is better in Greek: I did not confer with flesh and blood. I know that many consider this statement to be about the apostles. For even Porphyry objects that after the revelation of Christ, he did not deign to go to men and confer with them: lest, of course, he be instructed by flesh and blood after the teaching of God. But far be it from me to think that Peter, John, and James are flesh and blood; which cannot possess the kingdom of God (1 Corinthians 1). If the spiritual apostles are flesh and blood, what do we think of the earthly ones? Paul did not associate himself with flesh and blood after the revelation of Christ, because he did not want to cast pearls before swine or give what is holy to dogs (Matthew 7). See what is written about sinners: My spirit will not remain in these people, for they are flesh (Genesis 6). With those who were flesh and blood, who did not reveal the Son of God to Peter either (Matthew 16), the Apostle did not share the Gospel that had been revealed to him, but gradually turned them from flesh and blood to spirit. And only then did he entrust them with the hidden sacraments of the Gospel. Let someone say: If immediately he did not communicate the Gospel with flesh and blood, nevertheless it is understood that later he will communicate with flesh and blood: and this understanding, by which the apostles are excused, cannot stand, lest flesh and blood be [involved], since nevertheless he who did not communicate with flesh and blood in the beginning, later, as I said, will communicate with flesh and blood. This preposition constrains us, that we may distinguish thus, lest immediately or continuously, we unite with flesh and blood; but that we may adhere to the previous statements, and it may be read: But when it pleased him who separated me from the womb of my mother. And then: That he might reveal his Son in me. And finally: That I might preach him among the Gentiles immediately: that I have not conferred with flesh and blood; but rather it should be understood in this sense: that he who is immediately sent to proclaim the Gospel to the Gentiles after the revelation of Christ, has not remained, nor has he extended the time by going to the apostles and comparing the Lord's revelation with men: but he has gone to Arabia, and then returned to Damascus, and after three years he preached the Gospel; and only then, coming to Jerusalem, did he see Peter, John, and James.
I know that many think that this was said of the apostles … but far be it from me to reckon Peter, John and James as “flesh and blood,” which cannot possess the kingdom of God. … It is obvious that Paul did not confer with flesh and blood after the revelation of Christ because he would not throw pearls before swine or that which is holy to the dogs.
Another construction, demonstrating that he did not receive the teaching of Christ from men. Indeed, how could one, who was worthy of a teaching from above, confer with men?
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Summary
Galatians 1:16 powerfully encapsulates the Apostle Paul's foundational claim regarding the divine origin of his gospel and apostleship. It details the sovereign act of God revealing His Son directly to Paul, not merely for personal salvation, but with the explicit purpose of commissioning him to preach Christ among the Gentiles. Paul immediately underscores the independent and unmediated nature of this divine call by stating that he did not consult with any human authority or earthly counsel, thereby asserting the absolute authority and directness of his commission from God.
Context
Literary Context
This verse is a crucial component of Paul's vigorous defense of his apostolic authority and the purity of the gospel message in his letter to the Galatian churches. Having just declared in the preceding verses that his gospel was "not after man" nor "received of man, neither was I taught it, but by the revelation of Jesus Christ" (Galatians 1:11-12), Paul now provides the specific content and purpose of that revelation. Verse 16 serves as the climax of his personal testimony, demonstrating the direct, unmediated nature of his call and the divine source of his ministry, thereby countering the Judaizers who sought to undermine his authority and impose legalistic requirements on Gentile believers. The immediate follow-up in Galatians 1:17-24 further elaborates on his subsequent actions, emphasizing his independence from the Jerusalem apostles for a significant period.
Historical & Cultural Context
Paul's declaration must be understood against the backdrop of the early church's struggle with its Jewish roots and the inclusion of Gentiles. The "false brethren" in Galatia were likely Judaizers, Jewish Christians who insisted that Gentile converts must be circumcised and adhere to the Mosaic Law to be true Christians. For Paul to assert his authority, he needed to demonstrate that his gospel was not a human invention or a watered-down version of the Jerusalem apostles' message. In Jewish culture, rabbinic authority was often established through a lineage of teachers (tradition), so Paul's claim of direct divine revelation, bypassing human intermediaries, was a radical assertion of independence and superior authority. The phrase "flesh and blood" was a common Semitic idiom referring to human beings or human nature, often implying human weakness, fallibility, or earthly perspective, contrasting sharply with divine wisdom or power.
Key Themes
Galatians 1:16 contributes significantly to several overarching themes in Galatians and Pauline theology. First, it highlights the theme of Divine Revelation and Calling, emphasizing that Paul's ministry was initiated by God's sovereign act, not human design or choice. This divine initiative is foundational to his apostolic authority, as seen in his earlier assertion in Galatians 1:1. Second, it underscores the theme of the Universality of the Gospel and the Gentile Mission. God's specific purpose for revealing His Son to Paul was for him to preach "among the heathen" (Gentiles), solidifying his unique and central role as the Apostle to the Gentiles, a calling also detailed in Acts 9:15 and Acts 22:21. Finally, the verse powerfully reinforces the theme of Independence from Human Authority and Tradition, asserting that the gospel Paul preached was not derived from human instruction or approval, but directly from Christ, thereby bolstering his argument against those who sought to discredit him or add human requirements to salvation.
Exposition and Analysis
Key Word Analysis
From apo (away from) and kalyptō (to cover), meaning "to take off the cover, i.e., disclose." This term signifies a divine unveiling or disclosure, indicating that the knowledge of Christ was not something Paul discovered through human effort or study, but was supernaturally given to him by God. It implies a direct, unmediated, and authoritative disclosure of truth.
Referring to "a race (as of the same habit), i.e., a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In this context, it specifically denotes the Gentiles or nations, highlighting the expansive, non-ethnic scope of Paul's divinely appointed mission. The gospel was not confined to Israel but was intended for all peoples.
From pros (to, in addition) and anatíthemai (to lay up), meaning "to lay up in addition, i.e., (middle voice and figuratively) to impart or (by implication) to consult." Paul uses this term to emphasize that he did not seek counsel, instruction, or validation from any human source, including the established apostles in Jerusalem, immediately after his divine encounter. His commission and understanding of the gospel were complete and direct from God.
Referring to "flesh (as stripped of the skin), i.e., (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)." Here, in conjunction with "blood," it functions as an idiom for human beings or human nature in its earthly, finite, and fallible state.
Of uncertain derivation, meaning "blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ); by implication, bloodshed, also kindred." When paired with "flesh," it forms the common idiom "flesh and blood," representing human beings in their natural, unspiritual state, emphasizing their limitations and inability to provide divine revelation or authority.
Verse Breakdown
"To reveal his Son in me"
This clause describes the primary, divine action. God's purpose was to supernaturally disclose Jesus Christ to Paul. The phrase "in me" can denote both the subjective experience of revelation (Christ revealed to Paul, transforming his inner being) and the objective purpose of the revelation (Christ revealed through Paul, as an instrument for the gospel). This was not merely intellectual understanding but a profound, personal, and transformative encounter with the living Christ.
"that I might preach him among the heathen"
This specifies the divine intention and commission behind the revelation. The purpose was not solely for Paul's personal spiritual benefit, but for a specific missional task: to proclaim Jesus Christ to the Gentiles (the nations). This highlights Paul's unique calling as the Apostle to the Gentiles, a mission that would fundamentally shape the trajectory of the early church and the spread of the gospel beyond its Jewish origins.
"immediately I conferred not with flesh and blood"
This final clause emphasizes the immediacy and independence of Paul's response to his divine calling. "Immediately" underscores that there was no delay or hesitation. "Conferred not with flesh and blood" is a powerful idiom asserting that he did not consult with, seek approval from, or receive instruction from any human being or human authority (including the apostles in Jerusalem) regarding his gospel or his mission. This bolsters his argument that his authority and message were directly from God, unadulterated by human mediation or tradition.
Literary Devices
Paul employs several significant literary devices in Galatians 1:16 to underscore his message. The most prominent is Idiom, specifically "flesh and blood" (Greek: sarx kai haima), which is a common Semitic expression referring to human beings or human nature. By stating he "conferred not with flesh and blood," Paul uses this idiom to emphasize that his authority and understanding of the gospel were not derived from human sources, consultations, or approval processes, but directly from God. This also functions as a form of Contrast, setting divine revelation and authority against human wisdom and tradition. The word "immediately" functions as a powerful Temporal Adverb, adding a sense of urgency and directness to Paul's response, reinforcing the unmediated nature of his divine encounter and subsequent actions. The entire verse serves as a concise Personal Testimony, a rhetorical strategy Paul frequently uses to establish his credibility and the divine origin of his message.
Theological and Thematic Connections
Galatians 1:16 profoundly articulates the theological truth that genuine ministry and revelation originate solely from God. Paul's experience underscores that the gospel is not a human invention or tradition, but a divine disclosure of God's Son. This divine initiative establishes the absolute authority of the message and the messenger, independent of human validation. It also highlights God's sovereign plan to extend salvation to all nations, breaking down the barriers between Jew and Gentile through the revelation of Christ. The immediate, unmediated nature of Paul's response serves as a paradigm for obedience to God's calling, prioritizing divine instruction over human counsel or approval.
Reflection and Application
Galatians 1:16 invites believers to consider the source and nature of their own faith and calling. Just as God sovereignly revealed His Son to Paul, a genuine, transformative relationship with Jesus is foundational for Christian life and service. This is not merely an intellectual assent to facts about Christ, but a personal, divine revelation that impacts one's core being and reorients one's life purpose. Paul's immediate obedience and refusal to consult with "flesh and blood" challenges us to prioritize God's direct leading and revealed Word above human opinions, traditions, or even the counsel of well-meaning individuals, especially when discerning God's unique call for our lives. While wise counsel from others is valuable, ultimate authority rests with God, and true spiritual authority flows from direct communion with Him. This verse encourages a radical dependence on divine guidance and a bold commitment to the mission God has given, regardless of human expectations or opposition.
Questions for Reflection
FAQ
What does "flesh and blood" mean in this context?
In Galatians 1:16, "flesh and blood" is a common Semitic idiom that refers to human beings or human nature. It emphasizes the earthly, finite, and fallible aspects of humanity, contrasting with divine authority or revelation. Paul uses it here to assert that his understanding of the gospel and his apostolic commission came directly from God, not from any human source, tradition, or council. This phrase highlights the purely divine origin of his message, unmediated by human wisdom or approval.
Why was it important for Paul not to "confer" with others immediately after his revelation?
It was crucial for Paul not to "confer" with "flesh and blood" immediately to establish the independent and divinely authoritative nature of his gospel and apostleship. By bypassing human consultation, Paul demonstrated that his message was not a derivative or modified version of what the existing apostles in Jerusalem preached, nor was his authority granted by them. His immediate action underscored that his commission came directly from the resurrected Christ, making his gospel equally authoritative and authentic. This direct revelation and immediate, unmediated response were central to his argument against the Judaizers who challenged his standing and the purity of the gospel he preached to the Gentiles (see Galatians 1:11-12).
Christ-Centered Fulfillment
Galatians 1:16, while focusing on Paul's personal experience, ultimately points to the supreme revelation of Jesus Christ. Paul's calling was not an end in itself, but a means by which God's Son, Jesus, would be proclaimed to the world. The "revelation of his Son" to Paul foreshadows the ultimate revelation of God's redemptive plan through Christ, which culminates in the cross and resurrection. Paul's immediate commission to preach Christ among the Gentiles is a direct outworking of Christ's Great Commission, to "go ye therefore, and teach all nations" (Matthew 28:19). The independence from "flesh and blood" that Paul asserts mirrors Christ's own divine authority, which was not derived from human traditions or religious institutions, but directly from the Father (John 5:19-23). Thus, Paul's experience in Galatians 1:16 serves as a powerful testament to the sovereign, unmediated authority of Christ and the universal scope of His redemptive work, ensuring that the gospel preached is truly "the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Romans 1:16).