Galatians 1:8

Gal_1:8-9

But though we, or an angel from heaven, preach any other gospel unto you.

St. Pauls protestation against seducers

I. The miscarriage supposed--Though we, or an angel, etc.

1. Not persons of the greatest interest. We, who have this relation to you as Pastors and Teachers; we, whom at present you esteem; let neither our relation to you, nor your affection to us, prevail in this particular. Friends are no friends when they go about to divide us from the great Friend of all. We--for our number--Thou shalt not follow a multitude to do evil; nor to think evil. In which good counsel of the apostle take notice of his sincerity and ingenuity of disposition, in that he would not have so much as himself to be taken into consideration to the prejudice or disadvantage of the gospel.

2. Not persons of the greatest perfections--Or an angel from heaven.

Three kinds of perfection are here expressed.

1. The perfection of parts and understanding, and natural abilities. The greatest learning is not to be heard to the disparagement of truth.

2. The perfection of grace and spiritual endowments. The greatest holiness is not to be made a patron of error. Satan takes advantage of reputed goodness to wind others into labyrinths of opinion and practice.

3. The perfection of employment or manner of dispensation. An angel from heaven. The highest revelations are not to be heard against Scripture.

And for these cases in which some indulgence and freedom is to be granted, as in smaller matters, yet respect is to be had to the principles whereupon this is granted.

1. That it be not out of an indifferency and neutrality in religion.

2. That it proceed not from corruption and carnal policy. Bear with me; let alone my errors; I will pardon yours; which people cry up charity in such matters that they may better hide their own unsoundness.

In this passage there are divers gradations.

1. That the apostle lays this grievous and heavy censure not so much upon the opinion simply considered, or privately enjoyed, but upon the vent and communication of it in preaching (1Ti_6:3; Tit_1:10-11; Mat_5:19).

2. It is not preaching at large, but to you; there is an emphasis upon his hearers. Of all false teachers there are none like seducers.

3. There is an emphasis also upon the doctrine. There is a caution against false doctrine; also against new doctrine.

II. The caution or denunciation of punishment inferred upon it--Let him be accursed. There are two things which require to be unfolded.

1. The apostles authority.

2. The apostles charity. This does not give allowance to others lightly and from a private spirit to be full of imprecations. Observe in this emphasis his confidence and firm persuasion of the truth which he had taught and delivered.

Preachers have need to be well assured of the truth of that which they teach.

1. Because they deal in matters of great importance. They speak on matters of life and death.

2. There are many more whose judgments do depend upon it.

3. For the better enforcing of the truth itself. The confidence of the preacher stirs up belief in the hearer. But sometimes the more confident are the most ignorant.

It is not a confidence of presumption but of well-grounded knowledge; not of fancy but of assurance.

1. The apostles zeal in the cause of Christ. There is great earnestness expressed in this simple proposition of the text.

2. His impartiality.

3. His constancy. As we said before (Gal_1:9). How far this was not the same in the ninth verse which he said in the eighth. To take notice of the difference, how far it was not the same; for this there is a double alteration, the one in the expression of the preacher, and the other in the expression of the doctrine: for the preacher, that is signified in the eighth verse--We, or an angel from heaven; but in the ninth indefinitely--If any one. Then as to the doctrine in the eighth verse it is laid down under this phrase--which we have preached. That which ye have received is more than what we have preached.

1. His constancy as to his doctrine.

(1) The same for matter.

(2) The same as to the quality of it.

2. The constancy to the censure which he imposed. This threefold.

(1) The inflexibility and unvariableness of the gospel and doctrine of Christ.

(2) The duties of the hearers of it. Not to receive all we hear without consideration.

(3) The heresy of false teachers. (T. Horton, D. D.)

Orthodoxy relates to the matter of preaching more than to the manner

There are divers improvements and modifications of the same truth, according to the various gifts and abilities which God communicates to His servants, some in one kind, and some in another. Ye shall have some kind of persons who would confine all kind of preachers to one and the same kind of way and method of preaching. This is a business which is not to be expected, neither does the apostle urge it in this Scripture, but in the allowing to every one that gift and manner of preaching which is most agreeable to himself (so it be grave and sober, and proper, and becoming the majesty of the gospel), he does limit them only for matter to the doctrine of the Scripture; that there be nothing delivered but what does consist with that, and which either directly or by consequent is to be found in it. (T. Horton, D. D.)

The gospel unchangeable

First, we have here set before us the inflexibility and unvariableness of the gospel and doctrine of Christ; that it is a thing which does not change with times, or persons, or conditions, but is still one and the same, otherwise the apostle could not have been thus absolute and peremptory about it. What was religion formerly, is religion still; and what is now religion, was religion many years ago in the genera-lions which are past, and will be, and must be likewise to the end of the world. We speak now in regard of the things themselves in their own nature. Indeed mens opinions alter and vary about them, but the points themselves are still the same: we can have no new gospel, nor new Jesus, nor new Spirit of God, as the apostle seems to imply in the Scripture before alleged. All these things are unalterable, and inviolable, and indispensable; theres no changing, nor bartering of them. Look as the principles of nature are immutable, so likewise the principles of grace. That the principles of nature are so is very clear; reason is the same in all men, and in all nations, and in all ages, and the same common principles of it are scattered and dispersed, and communicated to the whole world. This holds also (by a proportion) as to the principles of religion and Christianity; though so many have not these principles in them, as have the principles of nature: yet so many as have them, they have them as immutably and unchangeably, one as the other; and ye may as soon rase out these, as ye may rase out them. The ground hereof is this: Because these things are laid in the nature of God Himself, who alters not; as God Himself is unchangeable, so is His truth which issues and proceeds from Himself. And such a kind of thing is the gospel, it is an extract and emanation from God; it was hid in Him, and it does spring out, and flow forth from Him. (T. Horton, D. D.)

The receiver of false doctrine as bad as the preacher of it

And therefore ye may again take notice of it, that it is not only said, Besides what we have preached, but What ye have received. The receiver is as bad as the thief in this particular: and as it is a cursed thing to scatter error, so it is as cursed a thing to take it up, and carry it home, and keep it by us, or nourish it with us; which therefore we should now all be persuaded (in the fear of God) to avoid and shun what we can. (T. Horton, D. D.)

The danger of adding to the doctrine of the gospel

The occasion of these words. The Sadducees urged the necessity of circumcision, and keeping the law of Moses; thus altering the terms and conditions of religion they made it quite another thing from what our Saviour intended.

I. That the addition of anything to the Christian religion as necessary to be believed or practised in order to salvation, is a perverting of the gospel of Christ, and preaching another gospel.

II. No pretence of infallibility is sufficient to authorize and warrant the addition of anything to the Christian doctrine, as necessary to be believed or practised, in order to salvation.

III. Christians may judge and discern when another gospel is preached, when new articles of faith, or points of practice not enjoined by the gospel, are imposed upon Christians.

IV. I proceed to the fourth observation, which is plainly consequent from those laid down before; namely, that since the declaration of the gospel, and the confirmation given to it, there is no authority in the Christian Church to impose upon Christians anything, as of necessity to salvation, which the gospel hath not made so.

V. It follows likewise from the foregoing observations, that there is no visible judge (how much soever he may pretend to infallibility), to whose determination and decision, in matters of faith and practice necessary to salvation, Christians are bound to submit, without examination, whether those things be agreeable to the doctrine of the gospel, or not.

VI. and last observation from the text; that whosoever teacheth anything, as of necessity to salvation to be believed or practised, besides what the gospel of Christ hath made necessary, does fall under the anathema here in the text; because they that do so, do, according to the mind of St. Paul, pervert the gospel of Christ, and preach another gospel. (J. Tillotson, D. D.)

The preaching of a false gospel a great evil

I. There is a true gospel.

1. He was convinced of the truth of the gospel, because it had been made known to him by Divine revelation.

2. He was convinced of the truth of the gospel, because of the change if had wrought in him.

3. He was assured of the truth of the gospel by the manifestations of its power in others.

II. There is a false gospel.

1. It was a false gospel to teach that there was any other plan by which a sinner could be justified than by believing upon Jesus Christ.

2. It was a false gospel to teach that believers ought to obey the ceremonial law.

III. The publication of a false gospel is a great evil.

1. The publication of a false gospel is ruinous to man.

2. The publication of a false gospel is dishonouring to God.

Lessons:

1. Amid the various methods by which the truth of the gospel is established, there is some one in particular that suits the condition of every man.

2. On the part of those who labour in the gospel, there should be the deepest and most solemn conviction concerning the truth they declare.

3. Faith in the true gospel is essential to salvation; without it, the soul is accursed. (Richard Nicholls.)

False teachers cursed

As he is a traitor to his prince who taketh upon him to coin money out of a base metal, yea, although in the stamp he putteth for a show the image of the prince, so he that shall broach any doctrine that cometh not from God, whatsoever he say for it, or whatsoever gloss he set on it, he is a traitor unto God, yea, in truth, a cursed traitor, though he were an angel from heaven. (T. Boston.)

False teaching ruinous to souls

In the war on the Rhine, in 1794, the French got possession of the village of Rhinthal by a very curious ruse de guerre of one Joseph Werck, a trumpeter. This village was maintained by an Austrian party of six hundred hussars. Two companies of foot were ordered to make an attack on it at ten oclock at night. The Austrians had been apprised of the intended attack, and were drawn up ready to charge on the assailing party. On perceiving this, Werck detached himself from his own party, and contrived, by favour of the darkness, to slip into the midst of the enemy; when, taking his trumpet, he first sounded the rally in the Austrian manner, and, next moment, the retreat. The Austrians, deceived by the signal, were off in an instant at fall gallop; and the French became masters of the village without striking a blow. (Percy.)

False teachers useless

A Universalist preached to a chance audience, and, at its close, offered to preach again at a future day; when an old Friend arose, and said, If thou hast told the truth this time, we do not need thee any more; and, if thou hast told us a lie, we do not want thee any more.

The gospel according to Paul

To exercise candour and forbearance towards those who differ from us, is a Christian duty. Yet there are bounds beyond which candour is indifference, and forbearance treason. In things nonessential various opinions may be tolerated; in essentials we must be firm and unwavering. St. Paul sees that in Galatia the very foundations of Christianity are shaking. He therefore reasserts with great force the gospel he had preached there.

I. What was the gospel Paul preached? The great doctrine he insisted on, was justification by faith without the works of the law. Now consider--

1. His line of argument. The law curses and condemns. By faith alone are we justified, and made partakers of the benefits of the gospel. The prophets preached this. The covenant with Abraham was one of promise.

2. The objections he anticipates. No ground for saying the gospel tends to licentiousness. Works are needful, though not to be taken into account.

3. The perversions of which he complains. The addition of legal observance to performance of duties enjoined by the gospel, under the impression that thus they could render themselves more acceptable to God. This was mongrel--neither law nor gospel; so practically a rejection of the gospel.

II. Why did Paul manifest such zeal in maintaining, this gospel?

1. To maintain the purity of the gospel, the fountain of life to the world.

2. To maintain the importance of the gospel, the only source of salvation.

3. To maintain the sufficiency of the gospel to justify and sanctify.

Application--If this gospel be true, it is of importance

(a) to be received by you, and

(b) to be diffused by you over the world. There was nothing that Paul would not do and suffer, in order to propagate the gospel of God. Shall not we emulate his zeal? (Charles Simeon, M. A.)

The else gospel

The gospel must be preached in its

(1) oneness;

(2) fulness;

(3) symmetry;

(4) purity;

(5) sufficiency. (W. Cadman, M. A.)

Only one gospel

Strong words; to many, offensive words. The doctrine of only one gospel is not popular. Men are impatient of dogma, opposed to all exclusiveness in religion; they like to think there are many gospels, many avenues leading to salvation. The question, however, is, not whether the doctrine of only one gospel is popular, but whether it is true. There are various considerations which serve to prove its truth.

I. The nature and condition of man. The nature of man is one Varying greatly in outward form and expression, but still essentially one. And as his nature is one, so is the moral disease under which it labours. Sin, although manifold in its modes of action, is essentially one in principle, it is the assertion of independence, rebellion against Gods authority, the setting up of the human will in opposition to the Divine; and being thus one and the same disease, one and only one remedy is required to heal it.

II. The nature and character of god. Oneness His essential attribute, and we should expect a manifestation of that quality in any scheme for the salvation of man emanating from God.

III. The express teaching of the Word of God. One, and only one, plan of salvation is revealed in the Bible (Act_4:12).

1. The terms of the one salvation are broad, in that they propose to us the entire Person and work of Christ as the basis upon which we may build.

2. They are narrow, in that they rigorously exclude every other scheme and means of salvation. It is really a question of supremacy. One must reign, either God or man. In claiming supremacy, God claims His right; man must submit, or perish. (Emilius Bayley, B. D.)

The complete gospel

The apostle obviously means to state, not only that his gospel was true, but complete--nothing needed to be added to it. The Jewish teachers might have said: We do not contradict, we only modify, add to, and so improve the gospel as preached by Paul. The grand subject of the gospel of Christ is the way in which a sinner may be restored to the Divine favour, and obtain the pardon of his sin and the salvation of his soul. It is because the gospel of Christ contains the only true account of the only way of justification, and that a way exactly suited to our wretched circumstances, that it receives its name of gospel--glad tidings of great joy. Another gospel means, then, a system of doctrine teaching a way of obtaining the Divine favour different from that laid down in Christs gospel. The leading principles of Christs gospel are two:

(a) that men are restored to the Divine favour entirely on account of the doings and sufferings of Jesus Christ; and

(b) that men are interested in these doings and sufferings entirely by believing.

Every plan of restoring men to Gods favour, which does not embrace these two principles, or which embraces what is inconsistent with either of them, is another gospel. Every plan, for example, which, like that of the Judaising teachers, leads men to depend on their own obedience to any law to any extent; in any degree, either as the ground of their justification or the means of their justification, is another gospel. It is a most momentous consideration, that the avowed atheist does not more effectually reject the record of God concerning His Son, than the nominal Christian who believes something else than this under the name of a gospel, and trusts in some other Christ than this Christ under the name of a Saviour. (John Brown, D. D.)

Religious teaching to be tested by the Bible

Too much to blame are our over-credulous multitude, who, hand over head, admit and receive for orthodox whatsoever is propounded unto them by their teachers; and think this a sufficient warrant for any point they hold. Our ministers said it, or such a preacher delivered it in a pulpit,--as if there were not some who run before they are sent, and publish the visions of their own brain, prophesying that which God never spake. In matters civil we are more cautious and wary; no gold, almost, do we take before we have tried it by the touch, or weighed it in the balance; and what is the reason? because there is much of it light and naught; yea, hardly we will take a groat without bowing, bending, rubbing it, and the like, being therein oftentimes over-curious; but in religious matters, which concern our faith and souls salvation, we are over-careless, albeit we are forewarned of many false prophets that are gone into the world, and therefore willed not to believe every spirit, but to try the spirits whether they be of God. This is a great yet common fault among us. Were he an angel from heaven that preaches to thee, yet art thou bound to look into his doctrine, and examine it, and not to take it upon credit without he bring sufficient proof and warrant for it. Like good Bereans, see you search the Scriptures, whether these things be so. (N. Rogers.)

Preaching

I. It seems to have been ordered by Divine wisdom that the gospel should, as much as possible, avail itself of the ordinary channels of communication and influence in spreading through the world.

II. the secret of the power of preaching.

1. It conveys far better than any other vehicle the affirmation of the whole man--his whole nature, his whole experience--to the matter which he desires to communicate.

2. It brings into play all the affinities, sympathies, and affections of the being, and is therefore a most powerful instrument in arriving at the truth.

3. So much is true of all preaching. But in the preaching of the gospel there is a source of special power--the principle of representation--the power and right to Speak to men in the name of God.

III. The special preaching of the apostolic age. (J. Baldwin Brown, B. A.)

Change of gospel

King James II. sat for his portrait to Verelst, the great flower painter. So completely was the canvas filled with elegant garlands of flowers, that the king himself was quite hidden out of sight. May we not in preaching and teaching attract so much attention to human wisdom, words and flowers, that Christ shall take quite an unimportant part in our instruction? And what is that but bringing in a different gospel, which yet is not another? The true gospel:--

I. The true gospel exists. Paul got his assurance of this--

1. By the manner in which it came to him.

(1) Not by intuition, learning, or traditions,

(2) but by direct revelation from heaven (Act_26:14-27).

2. By its revolutionary influence over him.

II. The true gospel is pervertible. It was perverted.

1. In apostolic times (see almost all the Epistles), which exposes the folly of going to antiquity for a standard in theology or morals.

2. In modern times, by rationalism, sectarianism, and intolerance.

III. The perversion of the true gospel is a tremendous evil; greater than the anathema of angels or apostles. Why? Because--

1. It misrepresents the Divine character.

2. Neutralizes the Divine power to save.

Conclusion:

1. A lesson to preachers. How great their responsibility.

2. A lesson to hearers. Take heed how ye hear. (D. Thomas.)

The intolerance of the gospel

I. The nature of the gospel shows it to be uncompromising.

1. It is founded on the Divine unity, and can never make a truce with Polytheism, Pantheism, or Materialism.

2. It displays the atonement of Christ, and consequently antagonizes every system which places salvation in any other.

3. It is revealed by one Spirit through inspired men, and therefore opposes

(1) rationalism,

(2) priestcraft.

II. This intolerance is adapted to the needs of the human mind.

1. The heart craves for one allsufficient Redeemer.

2. The intellect, for an infallible revelation of Divine love.

3. The moral nature, for an authoritative lawgiver in the midst of the tangled perplexities of life.

III. This intolerance is compatible with diversity in the manifestations of spiritual life. (S. Pearson, M. A.)

An angelic evangel

I. Its advantages and disadvantages.

1. It would carry a weight and conviction which no human ministry can impart.

2. But

(1) then our probation would be at an end, for there would be no choice between believing and disbelieving.

(2) We should lose the equality and sympathy between preacher and hearer based on a common nature and experience.

II. Its criterion. Supposing such to be possible, how are we to test its truth?

1. Not by the rank, genius, and holiness of the preacher.

2. But by comparing it with revealed truth. (H. Melvill, B. D.)

The anathema

The most dreaded Jewish punishment. Three degrees.

I. Nidui. Casting out of the synagogue and separation from society, which might last thirty days.

II. Cherem. The sentence of devotion to death.

III. Shammatha or Maranatha, which purported that the criminal had nothing to expect but the final infliction of the Day of Judgment. He was loaded with execrations, excluded from temple and synagogue, his goods were confiscated, his sons debarred from circumcision and his daughters from marriage, and he solemnly remitted to the judgment of heaven. This was the curse the apostle invoked on himself or any one who preached another gospel. (D. Thomas.)

The old gospel and the new

Plenty of people come to a mission to hear a new gospel. I have seen the old gospel do many wonderful things. I have seen it transform character. I have seen it raise men from the lowest dregs of society and make them earnest and useful members of it. But I have never seen a new gospel do anything for any man. (W. H. M. H. Aitken.)

Christ the preachers great theme

There was a shield in which the maker wrought his name, so that it could be effaced only by the destruction of his work; and so should the name of our glorious Immanuel be inwrought through the texture of our instructions, that their very consistency shall be dependent on the diffusion of that one blessed name throughout their length and breadth. On entering the cathedral-towns of England, the towers, or the spire, of the mother-church, or minster, are seen shooting up into the sky, far above all the other buildings, public or private, secular or sacred, and so let Jesus, the Churchs Lord, King, and Saviour, have the pre-eminence above the whole city of topics and themes, Divine and human, which may be meetly grouped around His name; He casting His sanctifying shadow over all. (Evangelical Magazine.)

The desert of traitors

Benedict Arnold once asked a loyal captain what the Americans would do with him if they caught him. He replied, I believe they would first cut off your lame leg, which was wounded in the cause of freedom and virtue at Quebec, and bury it with the honours of war, and afterwards hang the remainder of your body on a gibbet. (Foster.)

The anathema

What did the apostle mean by this strong asseveration? They are scathing words, and if true for his time, are true for ours also. What could he mean but this, that if any misunderstood and misrepresented the gospel--Gods grandest and simplest revelation of Himself--it would show such a perverted mind, heart, and conscience, that he could be no other than accursed. He might conceivably be an angel coming from the undenied splendours of heaven; and if he failed to see Gods glory in Bethlehem, or could not feel Gods love at Calvary, or could not behold Divine hope for man at the resurrection, then, though his mind was angelic in its powers, it would be darker than the midnight sky, when the clouds return after the rain. Such moral gloom has fallen on many men; such callousness to the Cross; such indifference to the splendours of the Ascension; such utter scepticism about the completeness of Christs work, and the Divinity of Christs person. And if they have thus wilfully rejected the revelation of the first century, if they are not moved by love to a living Christ, God is their judge, and the gospel itself has become their accuser. In such a case this inspired sentence is a warning sent beforehand, that they may, shaking off their delusion, find blessing and life for evermore. (S. Pearson, M. A.)

A curse upon him who preaches a false doctrine

1. A fearfully earnest utterance.

2. Yet pressingly needful.

3. Instructive for all who are wavering. (J. P. Lange, D. D.)

The curse of the apostle against the false apostles

I. Whom it strikes.

1. Necessarily every one, without exception, who changes the blessing of the gospel into mischief, and so out of good prepares for himself death.

2. Those also who have deep insight, or other high qualifications for serving the kingdom of God, and yet do nut preach it purely.

3. Even an angel himself, if he could preach another gospel.

II. Why must it be uttered.

1. He who preaches the gospel must have a will to serve, not men, but God.

2. Through a false gospel men may indeed be attracted, but God views it as blasphemy.

3. Therefore he is placed under the curse, who will serve the gospel, and yet doing so as a man-pleaser, is found an unfruitful servant of Christ. (Lisco.)

St. Pauls curse on teachers of false doctrine

How weak is that reason which would argue from the holiness of a teacher to the truth of what is taught. It must never be taken for granted that the doctrine is sound, because the preacher seems righteous. There are certain standards to which doctrines must be referred, and by their agreement with these--not by the character of their supporters--are we bound to decide upon their truth or falseness.

I. Revelation must in all its parts be consistent with itself. Fresh disclosures of His will God may make from time to time, but they must always be in harmony with what has gone before. In reading the Bible we always look, as it were, on the same landscape; the only difference being, as we take in more of its statements, that more and more of the mist is rolled away from the horizon, so that the eye can include a broader sweep of beauty. The later writers turn towards us a larger portion of the illuminated hemisphere than the earlier; but as the mighty globe turns majestically on its axis, we feel that the oceans and lands which come successively into view, are but constituent parts of the same glorious world. There is the discovery of now territories, but as fast as discovered the territories combine to make up one planet. In like manner, it is no fresh system of religion, which is made known to succeeding generations of men, as the brief notices given to patriarchs expand in the institutions of the law, under the teachings of prophecy, till at length in the days of Christ and His apostles they burst into magnificence and fill a world with redemption. From beginning to end it is the same system--a system for the rescue of men through the interference of a Surety; and revelation has been only the gradual development of this system--the drawing up another fold of the veil from the landscape, the adding another stripe of light to the crescent; so that the early fathers of the race, and ourselves, on whom have fallen the ends of the world, look on the same arrangements for human deliverance, though to them there was nothing but a cloudy expanse, with here and there a prominent landmark, while to us, though the horizon loses itself in the far-off eternity, every object of personal interest is exhibited in beauty and distinctness. Nothing, therefore, is to be believed, which contradicts any portion of what is thus revealed. No matter what other credentials a teacher brings, if there be not this evidence in his favour his doctrine is to be rejected.

II. How are men to know that propounded doctrines are not according to truth? Evidently by comparison.

1. The duty of determining why you believe. The hope of believers is in no sense a baseless or indefinite thing, but rests upon grounds capable of demonstration. It is of paramount importance that you know thoroughly the claims of that gospel which is to expel every other.

2. The duty of examining what you believe. God has furnished the Christian with a rule by which to try doctrines, and commanded him to reject, without regard to the authority of the teacher, whatever that rule determines to be error.

3. The duty of thorough acquaintance with the Scriptures. What can be the worth of your decision, if you know but little of the criterion? (H. Melvill, B. D.)

Let him be accursed.--The sentence on false teachers

The Greek word is anathema, which properly means a person or thing which has been devoted to God; and especially something which he who devoted it has solemnly pledged himself to God to destroy (Lev_27:28-29; Num_21:2-3; Joh_6:16-17; Joh_6:21). But it is also used without any reference to an offerer or to a vow, and signifies a person or thing which is accursed (Deu_7:26). What did St. Paul mean by the expression, let him be accursed, as applied to the false teachers? He cannot mean that he would have them wish for the curse of God to come down on them. He would rather have prayed that these unhappy men might be converted and saved; as he himself, once a persecutor and blasphemer, and as the Galatians, once gross and wicked idolaters, had been. His meaning appears to be simply this, let him be regarded by you as one accursed of God. There is only one other place in which we find this expression in this exact form, viz., 1Co_16:22 --If any man love not the Lord, let him be anathema, maranatha. Can we imagine that Paul wished all professing Christians who did not love the Lord to be accursed? It is impossible to suppose such a thing. He can only mean, surely, that if any one proved that he had no real love for Christ, then--whatever his profession and his knowledge and his gifts might be--the Corinthians were to regard him as an unconverted man, and therefore as one who had no personal interest in the salvation of Christ, but was still under the curse of the law. And if this be his meaning, then there will be nothing in it but what will be in perfect harmony with all Pauls teaching and with all Pauls love for souls. (John Venn, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:8-9 Let God’s curse fall on anyone (literally Let that person be anathema): The Greek word anathema was often used to translate the Hebrew kherem, which in the Old Testament means something dedicated to God for total destruction (see Lev 27:28-29; cp. Rom 9:3; 1 Cor 12:3; 16:22). Paul was invoking God’s strongest wrath on those who distort the Good News (Gal 1:7). • including us or even an angel from heaven: No one is authorized to change the Good News (cp. 2:6-10, 11-14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Gal 1:8. Ἡμεῖς) We, many as we are, Gal 1:2.—ἢ ἄγγελος ἐξ οὐρανοῦ, or an angel from heaven) whose authority, with the exception of God and Christ, is the highest, ch. Gal 4:14.—ὅ εὐηγγελισάμεθα, which we have preached) This proves the apostolic infallibility.—ἀνάθεμα, let him be [accursed] anathema) Deprived of all part in Christ and God. The antithesis is at Gal 6:16.—ἔστω, let him be) Controversies not only cannot, but not even ought to be carried on without strong feeling; but that strong feeling ought to be holy feeling.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Gal_1:8. Ἀλλά, not but, as an antithesis to οὐκ ἔστιν ἄλλο (Hofmann), which has already been fully disposed of by εἰ μὴ κ.τ.λ. It is rather the however confronting most emphatically the τινές εἰσιν οἱ ταράσσοντες κ.τ.λ. There are some, etc.; whoso, however, it may be who so behaves, let him he accursed! This curse pronounced by the apostle on his opponents is indirect, but, because it is brought about by a conclusion a majori ad minus, all the more emphatic.

καὶ ἐάν] to be taken together, even in the case that. See Herm. ad Viger. p. 832; Hartung, Partikell. I. p. 140 f.

ἡμεῖς] applies primarily and chiefly to the apostle himself, but the σὺν ἐμοὶ πάντες ἀδελφοί (Gal_1:2) are also included. To embrace in the reference the associates of the apostle in founding the Galatian churches (Hofmann) is premature, for these are only presented to the reader in the εὐηγγελισάμεθα which follows.

ἄγγελος ἐξ οὐρανοῦ] to be taken together: an angel οὐρανόθεν καταβάς (Hom. Il. xi. 184). Comp. ἄγγελοι ἐν οὐρανῷ, Mat_22:30. If Paul rejects both his own and angelic authorityconsequently even the supposed superhuman intervention (comp. 1Co_13:1)with reference to the case assumed, as accursed,[20]every one without exception (comp. ὅστις ἄν ᾖ, Gal_5:10) is in the same case subject to the same curse. The certainty, that no other gospel but that preached by the apostle to his readers was the true one, cannot be more decisively confirmed.

παρʼ ὅ εὐηγγελισ. ὑμῖν] This ὅ, which is not to be explained by εὐαγγέλιον (Schott, Flatt, Hofmann), is simply that which, namely, as the context shows, as contents of the gospel; beyond that which we, etc. (Bernhardy, p. 259.) This may mean either praeterquam (Vulgate, Chrysostom, Oecumenius, Theophylact, Erasmus, Beza, Calovius, Rambach, and others) or contra (so Theodoret and the older Catholics, Grotius, and many others; also Winer, Rückert, Usteri, Matthies, Schott, Baumgarten-Crusius, de Wette, Wieseler, Hofmann). For the two meanings, see Matthiae, p. 1381; Winer, p. 377 [E. T. 503]. In earlier times a dogmatic interest was involved in this point: the Lutherans, in order to combat tradition, laying the stress on praeterquam; and the Catholics, to protect the same, on contra. See Calovius and Estius. The contra, or more exactly, the sense of specific difference, is most suitable to the context (see Gal_1:6, ἕτερον εὐαγγέλ.). Comp. Rom_16:17.

εὐηγγελισάμεθα ὑμῖν] that is, I and my companions at the time of your conversion (comp. παρελάβετε, Gal_1:9). The emphasis, however, lies on παρʼ.

ἀνάθεμα ἔστω.] Let him be subject to the divine wrath and everlasting perdition (חֵרֶם), the same as κατάρα and ἐπικατάρατος, Gal_3:13; see on Rom_9:3. The opposite, Gal_6:16. To apply it (Rosenmüller, Baumgarten-Crusius, comp. also Grotius and Semler) to the idea of excommunication subsequently expressed in the church (Suicer, Thes. I. p. 270) by the word ἀνάθεμα, is contrary to the usage of the N.T. (Rom_9:3; 1Co_12:3; 1Co_16:22), and is besides in this passage erroneous, because even a false-teaching angel is supposed in the protasis. Comp., on the contrary, Gal_5:10, ΒΑΣΤΆΣΕΙ ΤῸ ΚΡῖΜΑ; 2Th_1:9. See generally the thoroughly excellent discussion of Wieseler, p. 39 ff. Mark, moreover, in the use of the preceptive rather than the mere optative form, the expression of the apostolic ἘΞΟΥΣΊΑ, Let him be!

[20] Comp. Ignatius, ad Smyrn. 6, where it is said even of the angels, ἐὰν μὴ πιστεύσωσιν εἰς τὸ αἷμα Χριστοῦ, κἀκείνοις κρίσις ἐστίν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Gal 1:8 . ἡμεῖς . Paul here associates with himself the colleagues Barnabas, Silas, Timothy, who had combined with him to preach the Gospel. He desires to impress on his disciples that the controversy is not between one teacher and another, but between truth and falsehood: no minister of Christ, not even an angel, can alter the truth in Christ. ἀνάθεμα . The two derivatives, ἀνάθημα and ἀνάθεμα , are both employed in the LXX and N.T. in different senses. ἀνάθημα serves, as in other Greek authors, to denote a temple offering, statue, or ornament ( cf. 2Ma 9:16 , Luk 21:5 ), while ἀνάθεμα is restricted to the Hebrew conception of an offering devoted under a solemn vow to death or destruction (Lev 27:28 , Jos 7:1 , Act 23:14 ). The Epistles of Paul attach to the word the idea of spiritual death. The significant addition ἀπὸ τοῦ Χριστοῦ in Rom 9:3 associates with it the further idea of separation from Christ, and consequent loss of all Christian blessings and means of grace. It does not, like excommunication, pronounce a judicial sentence on particular convicted offenders, but solemnly affirms general laws of the spiritual kingdom, e.g. , in 1Co 16:22 , any who love not the Lord , here any who tamper with the truth of the Gospel, are pronounced outcasts from the faith, and dead to the Spirit of Christ.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. “But even if we or an angel from heaven shall preach unto you a gospel not in accordance with that which we preached to you, let him be accursed.” This strong language shows how serious Paul considered the differences between his gospel and that which the Jewish Christian preachers were promulgating in Galatia. Contrast the language of Php 1:15-18. The antithesis expressed by ἀλλά is probably between the disposition, which he suspects some of his readers may feel, to regard the gospel of Paul and that of the judaisers as, after all, not so very different, and his own strong sense of the serious difference between them. The clause, so far as ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ is concerned, is concessive, being unfavourable to the fulfilment of the apodosis, ἀνάθεμα ἔστω, and the καὶ is intensive, marking the extreme nature of the supposition. It is, of course, only rhetorically a possibility. In respect to the following words, παρʼ ὅ, etc., the clause is causally conditional. See BMT 278, 281, 285 b. On the meaning of ἄγγελος, see on 4:14.

אA Dial808 Ath. Cyhr Euthal. al. read εὐαγγελίσηται; BDFGHL al. pler. Bas. read εὐαγγελίζηται; Eus. Chr. Thdrt. Dam. have both -σηται and -ζηται; KP 442, 460, 1908 al. read -ζεται. External evidence is indecisive as between -σηται and -ζηται. Intrinsically it is a little more probable that Paul would write -ζηται, implying a continuous propagandism, rather than -σηται, which might suggest a single occasion of preaching, contrary to the apostle’s doctrine. Transcriptional probability also favours -ζηται as more easily than either of the other forms, accounting for all the readings, each of the others arising from -ζηται by the change of a single letter. It is also more probable that scribes would give to the apostle’s anathema a harsher form by changing -ζηται to -σηται than that they would soften it by the reverse change. Ln. (mg.) Tdf. WH. read -σηται. Ln. (txt.) Tr. Alf. Ell. Ltft. Weiss, Sief. Sd. read -ζηται.

אcADcKLP al. pler. d f Vg. Syr. (psh. harcl. pal.) Boh. read ὑμῖν after εὐαγγελ.; BH have it before the verb; א*Fgr. G g omit it; D* Ath. Cyrhr read ὑμᾶς after εὐαγγελ. The reading ὑμᾶς may be set aside as weakly attested and probably due to the influence of ὑμᾶς in v. 9, yet it bears a certain testimony to the presence of a pronoun at this point. The witnesses to ὑμῖν before the verb and those to ὑμῖν after it furnish strong testimony to its presence in one place or the other, with a probability in favour of the latter position.

Εὐαγγελίζομαι occurs first so far as observed in Aristoph. Eq. 643, λόγους ἀγαθοὺς εὐαγγελίσασθαι τινι (see Dalman, Words of Jesus, pp. 102 ff.). The active occurs first apparently in the Lxx, but is found also in secular writers after N. T. In the Lxx it is a translation of בָּשַׂר, “to bring tidings,” “to bring good news.” In N. T. it is found in the active (Rev 10:7, Rev 14:6 only), in the middle frequently, and in the passive. The middle is accompanied by an accusative of content, with or without a dative of indirect object (Luk 4:43, Luk 8:1), or by a dative (Rom 1:15) or accusative (Act 8:40) of the person to whom the message is delivered without an accusative of content, or is used absolutely (1Co 1:17). Except in Luk 1:19 and 1Th 3:6 the accusative of content refers to the “gospel” message of salvation or to some phase of it. When used absolutely or in the passive the reference is to the proclamation of the gospel in the N. T. sense of the word. See note on εὐαγγέλιον, p. 422. Paul uses the word in the middle only, both with and without accusative of content (see Rom 1:15, Rom 1:15:20, 1Co 1:17, 1Co 1:9:16, 1Co 1:18, 1Co 1:15:1, 1Co 1:2, 2Co 10:16, 2Co 11:7, Gal 1:8, Gal 1:9, Gal 1:11, Gal 1:16, Gal 1:23, Gal 1:4:13), and always, except in 1Th 3:6, Rom 10:15 and this verse and the next, with reference to the preaching of his gospel. By the addition of παρʼ ὅ, etc., here and in v. 8, the word is given a more general reference than to Paul’s gospel in particular, yet doubtless still refers to the preaching of the Christian gospel, not to the announcement of good tidings in general. It is equivalent to εὐαγγέλιον κηρύσσειν, with εὐαγγέλιον in the same breadth of meaning which is implied in ἕτερον εὐαγγέλιον of v. 6. On other ways of expressing substantially the same idea as that of this v., see 1Co 3:11, 2Co 11:4.

It has been much disputed whether παρά in παρʼ ὅ signifies “contrary to,” or “besides.” But the room for dispute which usage permits is very narrow. The metaphorical uses of παρά in the New Testament are as follows:

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

See Rom. 9:3.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Gal 1:1-2). The Greek implies a case supposed which never has occurred.

angel--in which light ye at first received me (compare Gal 4:14; Co1 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 (Deu 13:1-3; Kg1 13:18; Mat 24:24; Th2 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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. But though we, or an angel] That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation.

Let all those who, from the fickleness of their own minds, are ready to favour the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As, in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended revelations are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 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 ἀνάθεμα. . Here it denotes cursing, and answers to the Hebrew word, הרם (hherem.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Though.—The Greek is, strictly, even though, marking an extreme and improbable supposition.

We.—It seems, perhaps, too much to say, in the face of 2Th_2:2 (“by letter as from us”), that St. Paul never used the plural in speaking of himself alone. Still there may, both there and here, be some thought of associating his more immediate companions (“the brethren which are with me,” Gal_1:2) with himself, the more so as he knew them to be entirely at one with him in doctrine.

Than that.—The Greek has here, not a conjunction, but a preposition, the precise sense of which is ambiguous. It may mean “besides,” “in addition,” or it may mean “contrary to.” The first of these senses has met with the most favour from Protestant, the second from Roman Catholic commentators, as, on the one hand, it seemed to exclude, and on the other to admit, the appeal to tradition. Looking at it strictly in connection with the context, the sense “contrary” seems best, because the gospel taught by the Judaising teachers was “another,” in the sense of being different from that of St. Paul. It was a fundamental opposition of principles, not merely the addition of certain new doctrines to the old.

Accursed.—See 1Co_16:22. The original Greek word is retained in the translation, Let him be Anathema. The word exists in two forms, with a long e and a short e respectively; and whereas its original meaning was simply that of being “devoted to God,” the form with the long vowel came by gradual usage to be reserved for the good side of this: “devoted, in the sense of consecration; “while the form with the short vowel was in like manner reserved for the bad sense: “devoted to the curse of God.” Attempts have been made to weaken its significance in this passage by restricting it to “ex-communication by the Church;” but this, though a later ecclesiastical use of the word, was not current at such an early date.

In considering the dogmatic application, it is right to bear in mind the nature of the heretical doctrines which it was the Apostle’s object to denounce. They made no profession to be deduced from his own, but were in radical and avowed opposition to them. Still, there is room to believe that if the Apostle could have reviewed his own words at a calmer moment he might have said of himself: “I spake as a man.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. You have listened to these false teachers. But the Gospel is one and unchangeable, admitting of no addition or modification. Even though I, Paul, and those who, as Timothy, Titus and Silas, are like minded with me—nay, even though an Angel from heaven should preach anything as supplementary to that which I have preached, let him be accursed.

any other gospel] It is impossible to translate this verse literally. The passage implies the perfection of the Gospel which Paul had preached. To add to it was to impugn this perfection. “If any man preach to you as Gospel anything besides that which we have preached.” Romanist writers contend for the rendering ‘against’. But in this case ‘besides’ is ‘against’.

accursed] lit. anathema, cut off, not from the Communion of the Church (which could not apply to an angel), but from the favour of God. It is instructive to notice that the Council of Trent pronounces anathema against those who do not regard the Apocryphal books as sacred and Canonical Scripture, or who knowingly and deliberately despise the unwritten traditions of the Church. Conc. Trid. Sess. iv.

The word ‘anathema’, rendered by ‘accursed’ in the A.V. is the Septuagint equivalent of the Hebrew חֶרֶם (Deu_7:26; Jos_6:17-18, &c.), and is used to denote a person or thing devoted to destruction, because accursed of God. The exact expression occurs in only one other passage of the N. T., 1Co_16:22, “If any man love not the Lord Jesus Christ, let him be anathema.” How are we to understand these strong expressions? Surely St Paul is not imprecating a curse on every man (or angel) who should propagate false doctrine, and on every professing Christian who does not love the Lord Jesus. He would have prayed for such an one, and have bidden his converts pray that God would “bring into the way of truth all such as have erred and are deceived”. His meaning is, “Let such an one be regarded by you as under wrath and curse of Almighty God.” Solemn words, so understood, and full of warning. This view of their force may be illustrated by our Lord’s language, “Let him be unto thee as a heathen and a publican,” Mat_18:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Co1 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 8. Or an angel] Not an evil angel (as Ambrose understands it), but a good angel, per impossibile, as Joh 8:55.

Than that which we, &c.] 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Act 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 Gal 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 1Co 12:3; 1Co 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; Pro 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Though… an angel—This is possible only as an angel from heaven is a free agent, and able, like the first angels, to forsake God. Paul had heard his gospel from Christ himself, and he felt his assurance greater even than the counter testimony of an angel from heaven. Christ’s gospel is superior to an angel’s anti-gospel. The gospel, like Christ himself, is superior to all finite worth. Should some angelic form appear at Ancyra, and say that the gospel is false, there is a delusion about it.

And so in modern days, a false demonism is abroad ignoring Christ, or demanding to transform his gospel. It can bring nothing greater than Christ; nothing truer, holier, more saving than his gospel. Let them be anathema so far as they abjure the Lord Jesus. Chrysostom finely suggests that Paul is here sweepingly answering those who were quoting Peter and James against him. Speak you of apostles? I tell you if an angel contradict the gospel he is to be rejected!

Accursed—An anathema, devoted to destruction. This is the New Testament sense; the later Church sense is excommunicated, severed from true believers. In such sense it is used in the old creeds as condemning the rejecters of each given article.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But though we (ajlla kai ejan hJmeiv); but even if we ourselves. This "but" (ajlla) is strongly adversative. What those disturbers of the believer"s peace would have been fain to do was a thing impossible. Heaven"s gospel could not be thus changed. And the attempt to thus change it, being in effect to fight against God, merited God"s curse. In the plural "we" the apostle intends principally his own self. A shrinking from unnecessary self-obtrusion, and tender respectful sympathy with his ministerial brethren, prompt him not unfrequently to veil his own individuality by associating in this way with himself those who were wont to share more or less in his evangelistic labours and sufferings, although in reality what he says may apply principally to himself and only in a very modified measure to them. A signal instance of this is furnished by that whole passage in his Second Epistle to the Corinthians, which begins with the fourth chapter and goes on down to the eleventh verse of the sixth. Nevertheless, we should in all such cases imperfectly represent the spirit of his words, if we were to substitute the singular pronoun "I" In the present instance individuals of the evangelizing party which were wont to accompany him had, no doubt, been fellow-workers with him also in Galatia, and are therefore hero inclusively referred to. Compare the plural and the singular verbs in the next verse. The introduction of this reference to himself and his fellow-workers, as well as that to "an angel from heaven," seems meant to make his readers feel that this was no question of distinguished personality, as if it mattered who it was that taught a different doctrine; whether (suppose) it were a James or a Cephas, for those revered names were often used to cloak the designs of Judaizers; or whether it was one of the Galatian Churchmen themselves especially looked up to (cf. Gal_5:10 and note) An anathema was his due, whoever he might be. In the manner of its introduction we cannot fail to recognize an underlying consciousness on the writer"s part of the highly distinguished position which he himself held; but there is present the consciousness too that he was nothing more than the mere organ or channel of Christ"s teaching; from that teaching he himself may not swerve without justly incurring the "woe" which he told the Corinthians he should have to fear in case he preached not the gospel. (1Co_9:16) Or an angel from heaven preach any other gospel unto you than that which we have preached unto you (h aggelov ejx oujranou eujaggelizhtai uJmin par o eujhggelisameqa uJmin); or if an angel from heaven should set himself to preach unto you a gospel other than that we preached unto you.

The construction of the entire sentence displays in the Greek a broken character not quite so apparent in our Authorized Version. The verb "should preach a gospel" is in the singular number (eujaggelizhtai); neglecting the "we," it attaches itself to "an angel from heaven," which latter, as being the higher, absorbs the previously named subject altogether, standing as sole subject, both in the hypothetical clause and in the concluding one, "let him be anathema." It is, of course, apparent that, if the sentence of anathema would in the supposed case be the only proper one to pronounce upon "an angel from heaven," it most certainly fastens upon any human being guilty of the same offence. The "angel from heaven" is like the "second man from heaven" in 1Co_15:47; the phrase," from heaven," denoting both coming down out of heaven and also the higher sphere of being to which the person spoken of appertains. Comp. alsozhtai Joh_3:31, "He that is from earth he that is from heaven." The force of the preposition para in eujaggeli par o eujhggelisameqa may he illustrated by its use in 1Co_3:11, "Other foundation can no man lay than (para) that which is laid;" where it points to a new foundation, not to be by the side of, but to supersede, the former one. Taken thus, it would seem to follow up the before expressed notion of" another gospel" superseding, setting aside, the true gospel. This sense of the preposition readily passes on to that of "contrary to." which is profusely illustrated by Liddell and Scott ("Lexicon," in verb. para, c. I 1:4, b), and which we have in Act_18:13, Worship God contrary to the Law of Moses;" Rom_16:17," Causing the divisions contrary to the doctrine which ye learned;" Rom_1:26, "use which is against nature." It cannot be doubted that the apostle is here thinking of a (pretended) gospel which was incompatible with the true one, and not of merely additional elements of Christian doctrine which should take their place alongside of those which they had already received. Additional information, we may be sure, was quite as necessary or desirable for the Galatians as it was for either the Corinthians or the "Hebrews;" neither of whom had as yet, as was intimated to them (1Co_3:2; Heb_5:12 Heb_6:5) been fed with "solid food," but only with "milk," and whom it behoved to "go on to fuller maturity" of knowledge. The point in the apostle"s view was this: what he had himself taught them was, so far, certainly true and to be depended upon, and could not without treason against Christ be set aside or superseded or essentially qualified; whereas the teaching which was now being foisted upon their previous convictions did infringe upon what he had taught them, seriously and even fundamentally. The tenor of the whole Epistle shows what were the especial features of this gospel which were now in question. The present question concerned the "good news" that God, through the cross of Christ, had emancipated his servants from bondage to ceremonialism; that God adopted them as simply believing in Christ to be his sons in full possession of his fatherly love; and that by the Holy Spirit he endued them with the consciousness of this adoption. There has been at times much discussion as to the bearing of the passage before us upon our controversy with Romanists respecting tradition. If what has been above stated is just, it follows that these words of the apostle forbid our adding, on any ground whatever, to the dogma or Church practice sanctioned by Scripture, any such dogma or Church practice as would transform or essentially modify the former, but, on the other hand, the addition of dogma or Church practice which is not out of harmony with that sanctioned by Scripture, these words do not forbid. Let him be accursed (ajnaqema estw); let him be anathema, that is, a thing doomed to destruction. The word ajnaqema is originally identical with ajnaqhma (anathema), a thing devoted, which in Luk_21:5 is rendered "offering;" but in Hellenistic Greek the former diverges from the latter by being ordinarily applied to a thing devoted to destruction." In all languages it sometimes occurs that a word, one and the same originally, diverges into two slightly differing forms, used severally to express different phases of the original notion. Archbishop Trench, in his "Study of Words," p. 156, referred to by Bishop Lightfoot in his note on this passage, instances "cant" and "chant," "human" and "humane," and others. In the LXX anathema is used to render the Hebrew word cherem, which in our Authorized Version is translated "cursed" or "accursed thing." Living things that were cherem were to be put to death; inanimate objects that were cherem were to be destroyed. Thus in Deuteronomy 13. directions are given as to what was to be done in the ease of an Israelite city which should have given itself to idolatry: the inhabitants and the cattle thereof were to be smitten with the edge of the sword; and the spoil of the city was to be brought together and burned, and the city itself" to be a heap for ever, never to be built again." And then (ver. 18), "There shall cleave nought of the cursed or, "devoted" thing (cherem, ajnaqema) to thine hand." Similarly, insh Deu_7:26, of the idols and the silver or gold on them, of the Canaanites, "Thou shalt not take it unto thee, neither shalt thou bring an abomination unto thine house, lest thou be a cursed thing "be cherem, or "be anathema, e ajnaqema like it; but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing (ajnaqema ejsti)." See also ibid., vers. 23-25; Lev_27:28, Lev_27:29; qema, Jos_6:17, "The city shall be accursed or, "devoted; " cherem, ajna and all that are therein; only Rahab the harlot shall live;" Jos_7:1, Jos_7:12. In the New Testament anathema occurs in four other passages. 1Co_12:3, "No man speaking in the Spirit of God Saith,jesus is anathema." Here the apostle, no doubt, refers to the manner in which the unbelieving Jews allowed themselves, already then, to speak of our Lord. Clearly they meant thereby more than merely "excommunicate," which palliated sense some have endeavoured to give to "anathema;" they cannot be supposed to have intended less than an object which merited that utter extinction to which he who was cherem was under the Law doomed: their blaspheming thought, no doubt, taking into its view not this world only, but that also which is to come.

1Co_9:3, "I could pray that I myself were anathema from Christfor my brethren"s sake." The reader naturally casts about to find some qualification to give to an utterance which seems at first sight to express a wish such as one who loved Christ so ardently as Paul did could not possibly have entertained. Yet the" words, "anathema from Christ," can mean nothing less than being separated from Christ by a curse consigning him to perdition. The desiderated qualification must be sought in the phrase, "I could pray;" this renders an imperfect verb (hujcomhn), which expresses a turn of thought similar to that denoted in the (hqelon), "I could wish," of Gal_4:20, on which see note. In each case the tense betokens a mere glance (so to speak) of wish which is instantly withdrawn.

1Co_16:22, "If any man loveth not the Lord, let him beanathema." Here, too, the notion of Church excommunication, whether by formal exclusion or by the withdrawal of brotherly recognition, is not satisfactory. The Israelite notion of being anathema, cherem, points to a no mere negation, but to a condition of positive accursedness linked with exposure to utter destruction. Moreover the apostle refers to a man"s interior sentiments with respect to Christ a matter not within the cognisance of human judgments. Who can in many cases, or perhaps in any, determine whether another loves Christ or not? It is in truth a warning against a soul"s disloyalty to the Lord Jesus, clothing itself in the form of an execration an execration which, it is true, is an impetuous flashing forth of the apostle"s own flaming sense of what is due to Christ from every human being, but which is nowise chargeable with extravagance. Its perfect justness, as well as the verification which awaits it in the future judgment, is evinced, as by other considerations, so also by our Lord"s own words in Mat_25:41-46.

Act_23:14, "We have bound ourselves under a great curse;" literally, "We have anathematized or, "solemnly bound" ourselves with anathema (ajnaqemati ajneqematisamen eJautouv)." They had sat, I, no doubt, some such words as these: "May we be anathema if we taste aught till we have killed Paul!" with which we may conjoinzein) Mar_14:71, "He began to pronounce a curse (ajnaqemati) and to swear not, to be sure, pronouncing a curse upon Jesus, but wishing himself to be anathema if he knew that Man. There can be little doubt that the anathema in both these cases involved a reference to eternal perdition. That no less is intended by the term in the present verse and, therefore, also in that next to it, is further proved by reference to the hypothetical "angel from heaven" who should be found preaching a different gospel. Being anathema must involve for such a one excision from the kingdom of light, together with whatever destruction properly attends thereupon. What, it will be asked, is the precise force of the "let him be," both here and in 1Co_16:22? It cannot denote less than a complacent satisfied acquiescence. The apostle-prophet not only foresees that, at the final judgment, such will be the doom of the wilful perverter of the gospel, but foresees it with a mind at one with the Judge who shall pronounce it; he can himself desire, he does desire, no ether. It is his loyal sympathy with Christ as Saviour, as caring for the souls of men, that prompts him to proclaim aloud for the warning of the false teachers themselves as well as for the warning of those inclined to hearken to their false teaching, his own solemn Amen to the terrible sentence awaiting them. But if so, why not allow the imperative its full force, and understand the utterance as an imperative? It is granted that the apostle was apt at times to be carried away by the fervid impetuosity of his feelings, even when writing, to the utterance of words which in calmer mood he would be ready to a certain extent to retract. We have a clear example of such retractation in 1Co_6:4, 1Co_6:5. (see note below on Gal_5:12) But, in the case before us, that the vehemence of the apostle"s language is a deliberate vehemence, and no mere momentary outburst of excited feeling, is proved by the solemn measured iteration in the next verse. And if we suppose, what seems to be most probable, that that verse refers to a similar denunciation uttered among the Galatians a good while before, the proof is all the stronger that his language is no sudden exorbitancy of passionate emotion, but expresses an abiding sentiment. We are to remember that it is the very substance of the gospel which the apostle feels to be assailed. The gospel, he knew, both by inspired insight and by his own experience, to be "the power of God unto salvation to every one that believeth. "Of this gospel Christ had himself declared that "he that believed it should be saved, and he that disbelieved it should be condemned". (Mar_16:16) Wherein does "being anathema" differ from "being condemned"? And if the disbelieving "shall be condemned," can a less guiltiness be supposed to attach to one who not only disbelieved the gospel himself, but was also plucking it out of the hearts of others and palming off upon them instead a false gospel which was no salvation? "But could St. Paul, being such a lover of souls as he was, imprecate a doom of perdition to fall upon any soul of man?" Absolutely, we may say he could not; but conditionally, he might, and that in perfect consistency with his usual habits of feeling conditionally, on the supposition, that is, that the sin was not repented of and forsaken. It was his very love of souls that would impel him thus to speak, not only on behalf of the souls which the bringer-in of a false doctrine might destroy, but on behalf of the deceiver"s own self. He pronounces the doom in order to deter and thus save. We have to remember, too, that the apostle is not, at the dictate of his own passionate zeal for the truth, constituting either a new sin or a new measure of penalty. He simply, as prophet and apostle, utters forth the mind of him who is Lawgiver and Judge. This last consideration suggests the limits within which only can the apostle"s action in this matter be regarded as an example for imitation. It is lawful to us to recite, as the Church of England speaks in her Commination Office: "the general sentences of God"s cursing against impenitent sinners gathered out of Scripture and by "general sentences" we are to understand sentences pronounced upon classes of offenders, not sentences upon individual persons, to whom we may conjecture them to be applicable. It is lawful also to us individually and right, that we should add to the utterance of each sentence our hearty "Amen," and thus take part with God and his Law, not only against sins committed by our neighbours, but most especially and above all against wilful transgressions of our own. But beyond this, none who are not special organs of inspiration may venture to go, whether acting individually or in any corporate capacity. An anathema is a bolt of doom such as the Almighty alone can fashion or make operative; and we are invading the Divine prerogative and working mischief and peril for ourselves if, on the one hand, we venture to enlarge and make more specific than he has done his "general sentences of cursing," or, on the other, dilute the force of these solemn warnings of his, and treat them with disregard.

Vers. 8, 9.

The apostle"s anathemas.

The severity of these sentences is directed against the Judaizing teachers, not against the Galatians, whom he evidently regards as influenced by others. There is great mildness in his method of reproving the Galatians. The apostle first puts a hypothetical case, applicable to himself and his colleagues in the gospel, even to angels in heaven, and then he deals with an assumption of fact fact that had actually occurred and was now occurring that a gospel had been preached different from that they had already received, and, in both cases, he ends with an anathema.

I HERESY IS A VERY SERIOUS THING. It has power to damn the soul. It is a sin against God, against the soul, against the truth, against the Church, against the world. It is the habit of modern times to regard error in religious matters as in no way endangering the salvation of man. A flippant infidelity denies that a man is responsible for his beliefs. There is a spirit abroad that leads men to think that everybody is right, that nobody is wrong, that nothing but an evil life will bring retribution hereafter. By men of this spirit the apostle would be regarded as cruelly illiberal and narrow. Yet we must hold that there are fundamental doctrines in religion which are essential to salvation. The apostle regarded heresy as a serious thing when he attached a curse to it. And if the anathema would fall upon an apostle like himself, or upon an angel from heaven, it would be much more likely to fall upon men neither apostles nor angels.

II THE CHURCH HAS NO POWER TO ADD DOCTRINES TO THE GOSPEL OF CHRIST. It is bound to discover the whole truth contained in the gospel, to exhibit it in all its relations, and to adapt it to the various exigencies of human speculation and the various needs of men. But it has no power or authority to invent a new doctrine. Thus the apostle condemns the Church of Rome in decreeing new articles of faith, not only not found in Scripture, but altogether inconsistent with it. The gospel will tolerate no rival; it will allow no alien elements; it will admit no additions that would undermine its essential principles. All things necessary to salvation are to be found in the Word of God.

III APOSTLES ARE NOT ABOVE THE GOSPEL. The false teachers may have sheltered themselves under the authority of great names, probably the apostles at Jerusalem. But not even an apostle may publish anything contrary to the truth of the gospel. Even an angel in heaven, representing the highest created authority, dare not oppose the gospel. There is a disposition sometimes to excuse the heresies of zealous teachers on the ground of their great zeal or their pretension to godliness. But the truth is not to be measured by any standard of mere human excellence. We must always remember that Satan can at times transform himself into an angel of light. Think of the fearful responsibility of a teacher! We must hold hard by the truth of the gospel if we would not imperil the souls of men or diminish the comforts of believers.

IV THE APOSTLE"S ANATHEMA. It is not to be traced to personal annoyance at men who slighted or denied his authority as an apostle; for he was willing to involve himself in the curse if he taught anything wrong. This anathema was not excommunication; for an angel could not be affected by such a thing; but the very curse of the living God. Whence, then, did the apostle derive the authority to pronounce it? God only can inflict it. The apostle did it by the same authority that sent him to preach the gospel the authority of that Lord who has the keys of hell and death.

The duty of intolerance.

The frightful excesses of unchristian intolerance that disgrace the history of the Church have led to a revulsion of feeling in which indifference is honoured with the name of charity. The advocate of any kind of intolerance is regarded with aversion as a bigot and a persecutor. But the duty of intolerance at the right and necessary time needs to be more clearly discerned.

I THE GROUNDS OF THE DUTY OF INTOLERANCE.

1. The exclusive claims of the gospel. There is but one gospel; a rival is a counterfeit. There is room for but one; a rival is a usurper. For:

(1) The gospel of Christ is a declaration of facts, and facts once accomplished cannot vary; it is a revelation of truth, and truth is intolerant of error; the highest truth, too, is one.

(2) The gospel of Christ is the most perfect satisfaction of our needs. Another gospel could not be a better one, for this is all we want. Nothing can be better than forgiveness and eternal life through faith in Christ.

(3) The gospel of Christ is the only possible gospel. God would not sacrifice his Son to death if redemption were to be obtained at a less cost. The gospel is the expression of the love and will of God. As such it is the eternal voice of an immutable Being.

1. The honour of Christ. He who proposes another gospel than that of Christ crucified and Christ risen, directly insults the Name of our Lord. Loyalty to Christ compels intolerance for all enmity to him. That is no true Christian charity which has no regard for the rights of the Lord, who should have the first claim upon our love.

2. The good of men. The gospel offers the highest blessings to men in the greatest need. It is the one anchor of hope to the despairing, the one comfort to the miserable, the one salvation for the test. If it be true, we cannot permit so precious a boon to be lost through the usurpation of a false gospel. The charity that would do this is like that which would allow multitudes of sick people to perish through the maltreatment of a quack, rather than be so unkind to him as to show the least intolerance of his delusions.

II THE LIMITS OF THE DUTY OF INTOLERANCE.

1. The rights of the gospel, not the claims of the preacher. St. Paul has just been asserting his claims. Here, however, he entirely subordinates them to iris message. Intolerance commonly springs from personal jealousy or party spirit, and therefore it is generally so evil a thing. We are not to be intolerant for ourselves, only for the truth. The truth is infinitely more important than the teacher. The rank, the character, the ability of the man should count for nothing if he is unfaithful to the Christian truth.

2. The gospel itself, not minor accessories.

(1) Great liberty must be left in regard to details, both because these often lie on debatable gourd and because they are less important than charity. There is a point beyond which more harm will be done in disturbing the peace of the Church and wounding our fellow-Christians than good in establishing minor truths against all opposition.

(2) Account also must be taken of varying views of the gospel. Even the apostles did not state it in the same words; Peter and Paul, John and James thus vary, though with unbroken loyalty to the central truth as it is in Jesus. Language, habits of thought, aspects of truth from different standpoints necessarily present great variety. Let us see that we do not condemn a man for his clothes.

3. Spiritual intolerance, not physical persecution. St. Paul pronounces a curse on the enemy of the gospel. But he does not draw the sword upon him. He leaves him with God. There if he have erred, he will be rightly judged. We have no excuse, then, for the exercise of violence against those whom we regard as the enemies of Christ, but only for bold testimony against their errors leaving all else in the hands of God.

In conclusion, see that

(1) we receive the one true gospel, and

(2) faithfully declare it, and

(3) firmly resist manifest perversions of it. W. F. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But if we - I and all the apostles. Or an angel from heaven - If it were possible. Preach another gospel, let him be accursed - Cut off from Christ and God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

VERSE 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.

Paul’s zeal for the Gospel becomes so fervent that it almost leads him to curse angels. "I would rather that I, my brethren, yes, the angels of heaven be anathematized than that my gospel be overthrown."

The Greek word anathema, Hebrew herem, means to accurse, execrate, to damn. Paul first (hypothetically) curses himself. Knowing persons first find fault with themselves in order that they may all the more earnestly reprove others.

Paul maintains that there is no other gospel besides the one he had preached to the Galatians. He preached, not a gospel of his own invention, but the very same Gospel God had long ago prescribed in the Sacred Scriptures. No wonder Paul pronounces curses upon himself and upon others, upon the angels of heaven, if anyone should dare to preach any other gospel than Christ’s own.

Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.

Observe here, 1. How our apostle supposes an impossibility only for the confirmation of what he had before affirmed. He doth not suppose it possible for any angel in heaven, or apostle upon earth, to contradict the doctrine of the gospel which he had delivered, to preach any thing contrary to it, or besides it, or different from it; making that necessary to be believed and practiced, which Christ and his apostles never made necessary.

Learn hence, that the written word of God, without unwritten traditions, contains in it all things necessary to salvation; and whatever doctrines are propounded to the church, not only contrary to, but differing from it, or besides the written word, are cursed doctrines.

Observe, 2. The terrible Anathema which the apostle denounces against those, whoever they should be, be it an apostle upon earth, or an angel from heaven, that should thus pervert the gospel of Christ, by making any thing necessary to be believed or practiced in order to salvation, which Christ has not made necessary, Let him be accursed. Let the church of Rome in general, and the council of Trent in particular, dread the efficacy of this curse, who have added so many new articles to the Christian faith, and enforced them as necessary to be believed by all Christians; insomuch that they pronounced, "that no salvation can be obtained without the belief of them," and denounced their anathemas against us who cannot believe them: but as their curse, causeless, shall not come, so we believe that they, propounding terms of salvation, nowhere delivered by Christ and his apostles, do bring themselves under the apostle’s anathema here in this text: for if the new articles of the church at Rome be necessary to salvation, than what Christ and his apostles delivered was not sufficient to salvation before; and thus the pride of man exalts itself above the wisdom of God.

Observe, 3. How the apostle expresses his assurance in this matter; and to shew that he did not speak rashly, and in a heat, but upon due consideration, he repeats again, As we said before, so say I now again, if any man preach otherwise, let him be accursed Gal 1:9.

Note here, how positive and peremptory the apostle is in this matter: and doubtless this one Anathema of his, is more dreadful than all the bruta fulmina, the freakish anathema, of an enthusiastic church, who, in a manifest affront to the authority of St. Pual, has presumed to add so many new articles to the Christian religion, for which there is not the least ground or warrant, either from the holy scriptures, or any of the ancient creeds.

Observe lastly, how the apostle puts himself into the number, if I, or any man, or any angel preach otherwise, let him be accursed. As if the apostle had said, "Not only the false apostles are to be rejected, but I myself deserve to be anathematized, and accounted an execrable person, should I preach any other doctrine to you, than what you have received from Christ by me; nay, should any angel from heaven attempt it, he ought to be detested for it."

Learn, that no angel in heaven, no person or church upon earth, have power to make new articles of faith, or to impose any thing upon our belief or practice, that is either against or besides the written word, or any ways inconsistent with it, or contrary unto it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. But though we, or an angel from heaven, etc. He supposes an impossibility in order to make his statement emphatic. These false teachers said, “Our gospel is of Peter, or of James.” Paul replies, “Even though they, or we, or even an angel, preach another gospel, let him be accursed.” He who corrupts divine truth is an enemy of God, and is under the curse. Accursed. Anathema; given over to the judgments of God. See 1 Cor. 16:22.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

should proclaim

This is describing something that has not happened and should not happen. AT: "would proclaim" or "were to proclaim" (See: Hypothetical Situations)

other than the one

"different from the gospel" or "different from the message"

let him be cursed

"God should punish that person forever." If your language has a common way of calling a curse down on someone, you should use that.

For am I now seeking the approval of men or God? Am I seeking to please men?

These rhetorical questions expect the answer "no." AT: "I do not seek the approval of men, but instead I seek the approval of God. I am not seeking to please men." (See: Rhetorical Question)

If I am still trying to please men, I am not a servant of Christ

Both the "if" phrase and the "then" phrase are contrary to fact. "I am not still trying to please men; I am a servant of Christ" or "If I were still trying to please men, then I would not be a servant of Christ"

translationWords

angel

heaven

preach

good news

curse

God

servant

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. ἀλλὰ καὶ ἐὰν ἡμεῖς. I and those with me (Gal 1:2) in spite of any such false statements as the Galatians may have heard (Gal 1:10 note). They know the gospel that he preached on his first visit. He will afterwards remind them of the effect of it among them, briefly in Gal 1:9 and more in detail in Gal 3:1 sqq. Upholders of the South Galatian theory see an implied reference to St Paul’s circumcision of Timothy, a semi-Gentile, which might have suggested his sympathy with obedience to the Law on the part of Gentile Christians on his second visit (Act 16:3).

ἤ ἄγγελος ἀπʼ οὐρανοῦ. ἀπʼ οὐρανοῦ is added probably only to enhance the dignity of the supposed preacher. But of course it does not exclude the bare possibility of ἄγγελος, when alone, meaning a human messenger. Upholders of the South Galatian theory compare the belief at Lystra in a divine visit, and the assertion that St Paul was Hermes the messenger of the gods (cf. Gal 4:14 note and Introd. p. xxviii.).

εὐαγγελίσηται [ὑμῖν] παρʼ ὃ εὐηγγελισάμεθα ὑμῖν. παρά, “contrary to,” Rom 16:17. After so strong a word as μεταστρέψαι “besides” seems improbable. But Protestant commentators have not unnaturally deduced from παρά here a lesson against the addition of anything besides the Scriptures: “For he that delivers any doctrine out of them, and beside them, as necessary to be believed, is accursed” (Perkins). εὐηγγελισάμεθα. The reference is to St Paul’s companions on his first visit (Silas and Timothy, Act 15:40; Act 16:3), or on his second (probably Timothy). According to the South Galatian theory they would be Barnabas on the first visit (Acts 13, 14) and Silas and Timothy on the second.

ἀναθέμα ἔστω = Gal 1:9. ἀνάθεμα is in the LXX. the regular translation of cherem, a thing devoted to God either for preservation or destruction. In Rabbinic and modern times cherem often signifies excommunication from a visible society, and this meaning has been attributed to ἀνάθεμα here. But to the Apostle ἀνάθεμα is the very antithesis of nearness and likeness to Christ. Hence he names as the supreme example of demonic utterance the saying ἀνάθεμα Ἰησοῦς (1Co 12:3) and suggests as the most extreme form of his love to the Israelites that he could pray to be himself ἀνάθεμα ἀπὸ τοῦ χριστοῦ (Rom 9:3). Here therefore he is solemuly writing a curse in the strongest possible form, ἀπηλλοτριωμένος θεοῦ (Theodore on Zec 14:8, quoted by Swete). Deissmann sees in this passage and others (especially 1Co 5:4-5) examples of the influence upon St Paul of the heathen use of formulae devoting persons to gods of the underworld (Licht v. Osten, pp. 218 sqq.).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] But (no matter who they are οἱ ταρ. &c.) even though (in καὶ εἰ, καὶ ἐάν, &c., the force of the καί is distributed over the whole supposition following, see Hartung, Partikell. i. 139; and ἐάν is distinguished from εἰ, in supposing a case which has never occurred, see 1Co 13:1, and a full explanation in Herm. on Viger, p. 832) we (i.e. usually, ‘I, Paul:’ but perhaps used here on account of οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ver. 2) or an angel from heaven (ἄγγ. ἐξ οὐρ. to be taken together, not ἐξ οὐρ. εὐαγγ.: introduced here as the highest possible authority, next to a divine Person: even were this possible, were the highest rank of created beings to furnish the preacher, &c. See 1Co 13:1. Perhaps also, as Chrys., there is a reference to the new teachers having sheltered themselves under the names of the great Apostles: μὴ γάρ μοι Ἰάκωβον εἴπῃς, φησί, καὶ Ἰωάννην· κἂν γὰρ τῶν πρώτων ἀγγέλων ᾖ τις τῶν ἐξ οὐρανοῦ διαφθειρόντων τὸ κήρυγμα κ.τ.λ. Then he adds: ταῦτα δὲ οὐχ ὡς καταγινώσκων τ. ἀποστόλων φησίν, οὐδὲ ὡς παραβαινόντων τὸ κήρυγμα, ἄπαγε· εἴτε γὰρ ἡμεῖς, εἴτε ἐκεῖνοι, φησίν, οὕτω κηρύσσομεν· ἀλλὰ δεῖξα. βουλόμενος ὅτι ἀξίωμα προσώπων οὐ προσίεται, ὅταν περὶ ἀληθείας ὁ λόγος ᾖ), preach (evangelize: it is impossible to preserve in English the εὐαγγέλιον, and in it the reference back to vv. 6, 7) to you other than what (παρά (reff.) as in παρὰ δόξαν, παρὰ τοὺς ὅρκους, παραβαίνειν, &c. not merely ‘against,’ nor merely ‘besides,’ but indicating ‘beyond,’ in the sense of overstepping the limit into a new region, i.e. it points out specific difference. The preposition is important here, as it has been pressed by Protestants in the sense of ‘besides,’ against Roman Catholic tradition, and in consequence maintained by the latter in the sense of ‘against.’ It in fact includes both) we preached (evangelized) to you, let him be accursed (of God: no reference to ecclesiastical excommunication: for an angel is here included. See note, Rom 9:3, and compare ch. 5:10: also Ellic.’s and Bagge’s notes here).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

We. See on 1Th 1:2.

Angel from heaven [αγγελος εξ ουρανου] . The phrase only here.

"Angels in heaven or the heavens," Mt 22:30; Mr 12:25; Mr 13:32. "Angels of the heavens," Mt 24:36.

Other than that [παρ ο] . Roman Catholic interpreters insist that par' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel. Any gospel which is different from the one gospel, is both beside and contrary to.

Accursed [αναθεμα] . See on Rom 9:3, and offerings, Luk 21:5. Comp. katara, curse and ejpikataratov cursed, Gal 3:13. In LXX always curse, except Lev 27:28, and the apocryphal books, where it is always gift or offering. By Paul always curse : see Rom 9:3; 1Co 12:3; 1Co 16:22. The sense of excommunication, introduces by patristic writers, does not appear in New Testament.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.