Albert Barnes Commentary Galatians 1:8

"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." — Galatians 1:8 (ASV)

But though we. That is, we the apostles. He probably refers particularly to himself, as Paul often used the plural when speaking of himself. He alludes here, possibly, to a charge that 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.

They probably endeavored to fortify their own opinions regarding the obligations of the Mosaic law by affirming that, though Paul had maintained when he was among them that observing the law was not necessary for salvation, he had since changed his views and now held the same doctrine on the subject as they did.

What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions (as recorded in Acts 21:21-26), comply with Jewish rites. 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, this would make their allegation plausible that Paul was now in favor of observing 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 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 Savior. No matter who taught anything else, no matter though it was alleged that he had 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 he had changed his mind, or that the inferences of the false teachers there were well-founded. Instead, 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. No matter what the rank, talents, eloquence, and piety of the preacher, if he does not accord with the gospel that was first preached, he is to be held accursed.

Preach any other gospel .

This means any gospel that differs from that which was first preached to you; any system of doctrines that goes to deny the necessity of simple dependence on the Lord Jesus Christ for salvation.

Let him be accursed. Greek, anayema (anathema). On the meaning of this word, see 1 Corinthians 12:3 and 1 Corinthians 16:22.

It is not improperly rendered here "accursed," or "devoted to destruction." Paul's object 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, as Luther says, "he casts out very flames of fire; and his zeal is so fervent, that he begins almost to curse the angels."

It follows from this:

1. that any other doctrine than that which 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 patronize or countenance such preachers. No matter what their zeal, their apparent sincerity, their apparent sanctity, their apparent success, or their real boldness in rebuking vice, we are to withdraw from them. As Solomon said, “Cease, my son, to hear the instruction that causes to err from the words of knowledge” (Proverbs 19:27).

Especially are we to withdraw wholly from instruction that 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 held accursed should he preach any other doctrine, assuredly we should not be found to lend our countenance to it, nor should we patronize it by attending such a ministry.

Who would desire to attend 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 that ministers of religion must render! How much prayer, study, and effort are needed so that they may understand the true gospel, and so that they may not be led into error or lead others into error!