Galatians 1:11-12 - Homiletics

The true origin of the apostle's gospel.

Here he begins the apologetic portion of his Epistle, vindicating his independent apostolic authority. The phrase with which he prefaces his statement, "I declare unto you, brethren," is at once solemn and emphatic, as if he could allow of no misunderstanding affecting "the truth of the gospel," and is a sign that, in spite of their aberrations, the Galatians are still dear to him. He calls them "brethren" after his first grave censure, as if he indulged the hope of winning them back to the truth.

I. HIS GOSPEL WAS NOT HUMAN IN ITS CHARACTER . "The gospel which was preached of me is not alter man." He refers here, not to its origin, but to its character.

1 . It is not discoverable by man. Human reasoning or human intuition could not have discovered its facts, its truths, its blessings.

2 . It is not constructed on the principles or ideas of human wisdom , which is carnal in its instincts, and therefore it is a "foolishness to the Greeks" of speculative thought.

3 . It is unchangeable in its great principles ; unlike the systems of men, which are constantly varying with the spirit of each age.

II. HIS GOSPEL WAS NOT HUMAN IN ITS ORIGIN . "For I neither received it of man, neither was I taught it."

1 . He did not receive it from man , any more than the twelve. Men receive most of their knowledge from one another, yet he was no more man-taught than Peter, or James, or John. He received exactly what they received—he by apocalyptic communications, they by personal communications in the days of Christ's life.

2 . He was not taught the gospel by man , much less by any apostle. In that case the fact of his agreement with the other apostles proved that his knowledge of Divine truth was in no sense derivative. It might be urged that Ananias gave the apostle full instructions at his baptism. But there is no evidence that Ananias gave him any instructions; his errand was that Saul should receive his sight and receive the Holy Ghost. Saul had, in fact, before this time, received his instructions on the way to Damascus ( Acts 26:15-18 ).

3 . In matters of religious moment especially affecting the foundation of a sinner's hopes , human teaching , human traditions , and human authority , are of slight importance.

III. HIS GOSPEL CAME TO HIM BY DIVINE REVELATION . His gospel was not human, but Divine, for he received it by revelation of the Lord Jesus Christ. It had, therefore, a Christly origin. The revelation is not to be identified with the visions of 2 Corinthians 12:1-21 ., nor with the appearance of the Lord to him in Acts 22:18 , nor with the period of the sojourn in Arabia; but with the appearance of Christ, as the Son of God, on the way to Damascus, as "the fundamental central illumination," which was followed by a progressive development. The apostle might, therefore, well describe his gospel as not of man. We know nothing of the mode of the Divine communications; the actual results are contained in the writings of the apostle. Thus it was that he spoke of "his gospel," which exhibited, as no other inspired writer did, "the mystery hid from generations," which forms the distinguishing glory of the Ephesian and Colossian Epistles. He sees in the gospel a Divine plan of salvation, whose centre is Christ, and whose end is the revelation of God's glorious perfection ( Romans 11:36 ). The revelation from Christ was thus a revelation of Christ. He was at once the Source and Subject of it.