Galatians 1:8

Galatians 1:6-9 6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 6. Miror quod ita cito transferimini a Christo, qui vos vocavit in gratia, ad aliud evangehum; 7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 7. Quod non est aliud, nisi quod sunt quidant, qui vos turbant, ae volunt evertere evangelium Christi. 8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 8. Verum etiamsi nos, aut Angelus e coelo evangelizet vobis praeter id quod evangelizavimus vobis, anathema sit. 9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. 9. Quemadmodum praediximus, nunc quoque iterum dico; si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit. 6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ. Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore "removed from Christ." They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness. On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, [19] by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, ("ye are removed") he appears to say that they were only in the act of failing. As if he had said, "I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat." From Christ, who called you by grace. Others read it, "from him who called you by the grace of Christ," understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous. So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity. 7. Which is not another thing [20] Some explain it thus, "though there is not another gospel;" as if it were a sort of correction of the Apostle's language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, "What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more." But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, "this amounts to nothing, but that you wish to deceive." And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined. The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle's reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name. 8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: "We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish." Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry. Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and "find no rest for the sole of their foot," ( Genesis 8:9 ,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it. And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. "You wish to have everything which comes from you received without hesitation, because it is your own." To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God. Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle's proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels. And thus, when he pronounces a curse on angels who should teach any other doctrine [21] though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul's preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, "let him be accursed," the meaning must be, "let him be held by you as accursed." In expounding 1 Corinthians 12:3 , we had occasion to speak of the word anathema. [22] . Here it denotes cursing, and answers to the Hebrew word, hrm (hherem.) 9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned. [23] Observe the expression -- ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, -- meaning by another gospel, one to which the inventions of other men are added; [24] for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions. To what poor subterfuges do the Papists resort, in order to escape from the Apostle's declaration! First, they tell us, that we have not in our possession the whole of Paul's preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul's doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul's preaching; so that these cavils will avail them nothing. Footnotes: [19] "Leurs songes et inventions." "Their dreams and inventions." [20] "ho ouk estin allo. Some have questioned the genuineness of allo,-- conjecturing that some one first introduced alla into the margin as an interpretation of ei me, and then some other person changed it into allo, per incuriam, and introduced it into the text. This is ingenious, but, like all conjectural criticism on the New Testament, is of no value." -- Brown [21] "Quand il denonce les anges pour excommuniez et pour abominables, s'ils enseignent autre chose." "When he denounces the angels as excommunicated and detestable persons, if they teach anything else." [22] " 'Anathema. This word, which we render accursed, doth not signify accursed or condemned of God to the punishments of another world.' This the Apostle would not wish to the worst of men. The meaning is, Let him be as a person excommunicated, or wholly cut off from the synagogue, or church, with whom it is unlawful to have any commerce or correspondence whatever.' And so it is not properly a wish of the apostle, but a direction to the Galatians how to behave, Let him be anathema. Hold him, and treat him as an excommunicated and accursed person.'" -- Chandler. [23] "D'enseigner autre doctrine que cello qu'il avoit enseignee aux Galatiens." "To teach any other doctrine than that which he had taught to the Galatians." [24] "Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme." "When it is mixed up with human inventions, and with things that are contrary to it."

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be {g} accursed. (g) See Ro 9:3.

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. Or an angel — Not an evil angel (as Ambrose understands it), but a good angel, per impossibile, as John 8:55 . Than that which we, … — Or besides that which we have preached. He saith not, contrary to that, but besides that; for indeed that which is directly besides, is indirectly against the gospel.

Ver. 8,9. The apostle, by this vehement expression, doth no more suppose it possible that a heavenly angel should publish to them any other way of salvation than what he had published, than that he himself might so contradict his own doctrine. He only by it declares his certainty of the truth, which he had delivered to them; it was not to be contradicted either by man or angel; and further teacheth us, that additions to the doctrines of the gospel make another gospel; God neither allowing us to add to, nor to diminish from, Divine revelations; for of this nature were the corruptions crept into this church. These seducers owned Christ and the doctrine of the gospel: only teaching the Jewish circumcision, and other ceremonial rites, as necessary to be observed in order to people’s salvation, they made the pretended gospel (which they taught) to be another gospel than that which Paul had preached, and which believers in this church had received. In saying let him be accursed, he also saith that he who doth this shall be accursed; for the apostle would neither himself curse, nor direct others to curse, whom he did not know the Lord would curse, and look upon as cursed. These two verses look dreadfully upon the papacy, where many doctrines are published, and necessary to be received, which Paul never preached, nor are to be found in any part of Divine writ.

But though we, or an angel from heaven,.... The apostle, in order to assert the more strongly the truth, purity, and perfection of the Gospel, as preached by him; and to deter persons from preaching another Gospel, and others from receiving it, supposes a case impossible; and, in such a case, denounces his anathemas. It was not possible, that he, or any of his fellow apostles, who had been so clearly led and so fully established in the Gospel of Christ, and of which they had had such a powerful and comfortable experience in their souls, could ever preach one different from it; nor was it possible that a good angel, one that is in heaven, that always beholds the face of God there, is ever ready to do his will, as he never could be employed by God in publishing another, so he never would; and yet, was it possible or such a thing to be done by such men, or such an angel, he or they would deserve the curse of God and men; their having the highest names, or being of the highest character, and in the highest office and class of beings, would not screen them; and therefore how should the false apostles, and those who followed them, ever think to escape, since even these would not, should they preach any other Gospel unto you than that which we have preached unto you; that is, not only anyone that is contrary to it, but any one besides it; for such was the perfection of the Gospel, as preached by the apostle, who declared the whole counsel of God, and kept back nothing that was profitable to the churches, that no addition could, or might be made unto it: let him be accursed, or "anathema"; see 1 Corinthians 16:22 which may respect his excommunication out of the church, and his sentence of condemnation by Christ at the last day; and the sense be this, let him be ejected from the ministry of the word, degraded from his office, and cast out of the church; let him be no more a minister, nor a member of it; and let him be abhorred of men, and accursed of Christ; let him hear the awful sentence, "go ye accursed", &c.

Those who would establish any other way to heaven than what the gospel of Christ reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the gospel way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of Christ's righteousness, and thus they corrupted Christianity. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other gospels than that of the grace of Christ, whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of Satan. And while we declare that to reject the moral law as a rule of life, tends to dishonour Christ, and destroy true religion, we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of Christ's righteousness, and not to advance any thing which may betray others into so dreadful a delusion.

8. But—however weighty they may seem "who trouble you." Translate as Greek, "Even though we," namely, I and the brethren with me, weighty and many as we are (Ga 1:1, 2). The Greek implies a case supposed which never has occurred. angel—in which light ye at first received me (compare Ga 4:14; 1Co 13:1), and whose authority is the highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself (De 13:1-3; 1Ki 13:18; Mt 24:24; 2Th 2:9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter: "Do not bring these names up to me, for even if an angel," &c. Not that he means, the apostles really supported the Judaizers: but he wishes to show, when the truth is in question, respect of persons is inadmissible [Chrysostom]. preach—that is, "should preach." any other gospel … than—The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule."

But though we - That is, we the apostles. Probably, he refers particularly to himself, as the plural is often used by Paul when speaking of himself. He alludes here, possibly, to a charge which was brought against him by the false teachers in Galatia, that he had changed his views since he came among them, and now preached differently from what he did then; see the introduction. They endeavored probably to fortify their own opinions in regard to the obligations of the Mosaic law, by affirming, that though Paul when he was among them had maintained that the observance of the Law was not necessary to salvation, yet that he had changed his views, and now held the same doctrine on the subject which they did. What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions (see the note at Acts 21:21-26 ), comply with the Jewish rites, and it is not improbable that they were acquainted with that fact, and interpreted it as proving that he had changed his sentiments on the subject. At all events, it would make their allegation plausible that Paul was now in favor of the observance of the Jewish rites, and that if he had ever taught differently, he must now have changed his opinion. Paul therefore begins the discussion by denying this in the most solemn manner. He affirms that the gospel which he had at first preached to them was the true gospel. It contained the great doctrines of salvation. It was to be regarded by them as a fixed and settled point, that there was no other way of salvation but by the merits of the Saviour. No matter who taught anything else; no matter though it be alleged that he bad changed his mind; no matter even though he should preach another gospel; and no matter though an angel from heaven should declare any other mode of salvation, it was to be held as a fixed and settled position, that the true gospel had been preached to them at first. We are not to suppose that Paul admitted that he had changed his mind, or that the inferences of the false teachers there were well-founded, but we are to understand this as affirming in the most solemn manner that the true gospel, and the only method of salvation, had been preached among them at first. Or an angel from heaven - This is a very strong rhetorical mode of expression. It is not to be supposed that an angel from heaven would preach any other than the true gospel. But Paul wishes to put the strongest possible case, and to affirm in the strongest manner possible, that the true gospel had been preached to them. The great system of salvation had been taught; and no other was to be admitted, no matter who preached it; no matter what the character or rank of the preacher: and no matter with what imposing claims he came. It follows from this, that the mere rank, character, talent, eloquence, or piety of a preacher does not of necessity give his doctrine a claim to our belief, or prove that his gospel is true. Great talents may be prostituted; and great sanctity of manner, and even holiness of character, may be in error; and no matter what may be the rank, and talents, and eloquence, and piety of the preacher, if he does not accord with the gospel which was first preached, he is to be held accursed. Preach any other gospel ... - See the note at Galatians 1:6 . Any gospel that differs from that which was first preached to you, any system of doctrines which goes to deny the necessity of simple dependence on the Lord Jesus Christ for salvation. Let him be accursed - Greek ἀνάθεμα anathēma (anathema). On the meaning of this word, see the notes at 1 Corinthians 12:3 ; 1 Corinthians 16:22 , note. It is not improperly here rendered "accursed," or devoted to destruction." The object of Paul is to express the greatest possible abhorrence of any other doctrine than that which he had himself preached. So great was his detestation of it, that, says Luther, "he casteth out very flames of fire, and his zeal is so fervent, that he beginneth almost to curse the angels." It follows from this: (1) That any other doctrine than what is proclaimed in the Bible on the subject of justification is to be rejected and treated with abhorrence, no matter what the rank, talent, or eloquence of him who defends it. (2) that we are not to patronise or countenance such preachers. No matter what their zeal or their apparent sincerity, or their apparent sanctity, or their apparent success, or their real boldness in rebuking vice, we are to withdraw from them. "Cease, my son," said Solomon, "to hear the instruction that causes to err from the words of knowledge; Proverbs 19:27 . Especially are we to withdraw wholly from that instruction which goes to deny the great doctrines of salvation; that pure gospel which the Lord Jesus and the apostle taught. If Paul would regard even an angel as doomed to destruction, and as held accursed, should he preach any other doctrine, assuredly we should not be found to lend our countenance to it, nor should we patronise it by attending on such a ministry. Who would desire to attend on the ministry of even an angel if he was to be held accursed? How much less the ministry of a man preaching the same doctrine! It does not follow from this, however, that we are to treat others with severity of language or with the language of cursing. They must answer to God. "We" are to withdraw from their teaching; we are to regard the doctrines with abhorrence; and we are not to lend our countenance to them. To their own master they stand or fall; but what must be the doom of a teacher whom an inspired man has said should be regarded as "accursed!" It may be added, how responsible is the ministerial office! How fearful the account which the ministers of religion must render! How much prayer, and study, and effort are needed that they may be able to understand the true gospel, and that they may not be led into error, or lead others into error.