"But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ …" -- Galatians 1:11-12

In 1.10, Paul affirmed theocentric motives as one premise in his defense against the errant teachers. But should that be insufficient, Paul’s argument swings on "the hinge," to use Calvin’s term, to a very serious issue: God. The sense: "The gospel I received was not from man, but God".

In 1.11,12, the shift eclipses Paul(in one sense) as the Sovereign ascends "front and center." Paul states, "But I make known to you, brethren..." The verb’s force (gnorizo gar umiv) is more at "reminding" than "making known for the first time." (1) The Galatians had heard it before, but had grown dull under anathematized teaching. Conscious of apostolic authority, Paul previously briefed the Galatians: "Be reminded of these matters, dear brothers."

Paul’s self-consciousness of apostolicity suffused his writings (2). Rom.1.1,5: "Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God...through Him we have received grace and apostleship for obedience to the faith among all nations for His name." (3) Others acknowledged it, the Thessalonians for one. "For this reason we also thank God without ceasing, because when you received the Word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the Word of God …" (2 Thes. 2.13) The Galatians had received it also, previously.

While other apostles walked with Christ, heard His preaching, saw the risen Lord (Mt.28), witnessed the Ascension (Acts 1.11), and were empowered at Pentecost (Acts 2), Paul was second to none. He experienced a gracious, conquering vision of Christ that separated him to the apostolate. A murderer, a bigot, and a persecutor, Paul was unilaterally regenerated and commissioned as an apostle, teacher, writer, and missionary to the Mediterranean region (4).

Apostles were to have seen the risen Christ (Acts 1.22; 1 Cor.15.8) and to have been appointed thereto by Christ (Mt.10.1-7; Acts.1.24-26) so as to govern the church (1 Thes.4.8; 2 Thes.3.6,14) to teach, write and preach with authority (1 Cor.14.37; 1 Thes.2.13; 4.15; 2 Pet.3.15,16), and to establish the Church upon the foundation of the "apostles and prophets" (Eph.2.20).

Since foundations do not repeat themselves, this Building, befitting the foundation, is most visible when most apostolic in doctrine and spirit. However, an intruding message of "works-righteousness" needed confrontation. We ought praise God this happened (1.7). Their anathematized teaching (1.8,9) provoked Paul’s written deposition that none might offer excuse or assert traditions that obfuscate the gospel. Gal. 1.11,12 "But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it , but it came through the revelation of Jesus Christ ..."

Prayer: Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever. Amen.

1. Frederic Rendall, The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans, 1979), p.152.

2. It is important to note that Paul was/is, then/now, in a different category than Ignatius, Irenaeus, Polycarp, Justin Marytr, Tertullian, et.al., important as they were. While approaching Scripture with ears to history ("sola scriptura", not "nuda scriptura"), human authority extends as far as the apostolic witness allows. "The Holy Scripture is mightier than all synods...The whole of our Scriptures, the Old Testament and the New Testament, are...a book wholly inspired by God from beginning to end." (Athanasius, 4th century). I have received numerous emails suggesting we don't need to study history, just Jesus, me and the Bible. Most have sounded rather somewhat presumptuous. As one wise brother rightly noted, "sola scriptura" is not "nuda scriptura".

3. Other references are: Acts 9.1-19; 22.1-21; 26.12-18; 1 Cor.9.1; 15.8,9; 2 Cor.1.1; 2 Cor. 10-12 strongly assert his apostolic authority; Eph.1.1.

4. Paul didn’t negotiate on the Damascus Road. No one lights up deserts with effulgent glory at the height of noon-tide heat, knocks him off his horse, and speaks to him in his own language but the King of kings. It was not a time to barter, equal with equal. "Hey, Jesus, let’s just call it a day. Perhaps we can negotiate terms." Paul’s response was automatic, what Luther would call a "sweet blowing upon the will". He responds, "Lord, what do you want me to do?" (Acts 9.6) This was done to him. Without that, there would have been no "change of rudder-orders". Though temporarily blinded, he now saw the light everlastingly.