"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: neither went I up to Jerusalem to them which were apostles before me: but I went away into Arabia; and again I returned unto Damascus."--GAL. i. 15-17.
_It pleased God to reveal His Son in me_: this is after all the essential matter in Paul's conversion, as in that of every Christian. The outward manifestation of Jesus Christ served in his case to bring about this result, and was necessary to qualify him for his extraordinary vocation. But of itself the supernatural vision had no redeeming virtue, and gave Saul of Tarsus no message of salvation for the world. Its glory blinded and prostrated the persecutor; his heart might notwithstanding have remained rebellious and unchanged. "I am Jesus," said the heavenly Form,--"Go, and it shall be told thee what thou shalt do";--that was all! And that was not salvation. "Even though one rose from the dead," still it is possible not to believe. And faith is possible in its highest degree, and is exercised to-day by multitudes, with no celestial light to illumine, no audible voice from beyond the grave to awaken. The sixteenth verse gives us the inward counterpart of that exterior revelation in which Paul's knowledge of Christ had its beginning,--but only its beginning.
The Apostle does not surely mean by "in me," _in my case, through me (to others)_. This gives a sense true in itself, and expressed by Paul elsewhere (ver. 24; 1 Tim. i. 16), but unsuitable to the word "reveal," and out of place at this point of the narrative. In the next clause--"that I might preach Him among the Gentiles"--we learn what was to be the issue of this revelation for the world. But in the first place it was a Divine certainty _within the breast of Paul himself_. His Gentile Apostleship rested upon the most assured basis of inward conviction, upon a spiritual apprehension of the Redeemer's person. He says, laying emphasis on the last two words, "to reveal His Son _within me_." So Chrysostom: Why did he not say _to me_, but _in me_? Showing that not by words alone he learned the things concerning faith; but that he was also filled with the abundance of the Spirit, the revelation shining through his very soul; and that he had Christ speaking in himself.
I. _The substance of Paul's gospel was, therefore, given him by the unveiling of the Redeemer to his heart._
The "revelation" of ver. 16 takes up and completes that of ver. 12. The dazzling appearance of Christ before his eyes and the summons of His voice addressed to Saul's bodily ears formed the special mode in which it pleased God to "call him by His grace." But "whom He called, He also justified." In this further act of grace salvation is first personally realised, and the gospel becomes the man's individual possession. This experience ensued upon the acceptance of the fact that the crucified Jesus was the Christ. But this was by no means all. As the revelation penetrated further into the Apostle's soul, he began to apprehend its deeper significance. He knew already that the Nazarene had claimed to be the Son of God, and on that ground had been sentenced to death by the Sanhedrim. His resurrection, now a demonstrated fact, showed that this awful claim, instead of being condemned, was acknowledged by God Himself. The celestial majesty in which He appeared, the sublime authority with which He spoke, witnessed to His Divinity. To Paul equally with the first Apostles, He "was declared Son of God in power, by the resurrection of the dead." But this persuasion was borne in upon him in his after reflections, and could not be adequately realised in the first shock of his great discovery. The language of this verse throws no sort of suspicion on the reality of the vision before Damascus. Quite the opposite. The inward presupposes the outward. Understanding follows sight. The subjective illumination, the inward conviction of Christ's Divinity, in Paul's case as in that of the first disciples, was brought about by the appearance of the risen, Divine Jesus. That appearance furnishes in both instances the explanation of the astounding change that took place in the men. The heart full of blasphemy against His name has learnt to own Him as "the Son of God, who loved me and gave Himself for me." Through the bodily eyes of Saul of Tarsus the revelation of Jesus Christ had entered and transformed his spirit.