Vers. 8, 9.-'.I'he 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 Gala- CH, I, 1---:-24,] '1'11,E ~PISTLE TO TRE G.A.~ATIANS. 47 ------------------------------- tians. The apostle first puts a hy.J?Othetical case, applicable to himself and hie col- leagues in the gospel, even to angels m heaven, and then he deals with an assumption of fact-fact !hat had actually occurred and was n?w occurri?g-that a gospel had been preached. different from that they had already rece1 ved, and, m both cases, he ends with an anathema. I. HEREBY IS A VERY SERIOUS THING. Jt has power to damn the soul. It is a sin against God, against the sou]. against the truth, against the Church, against the worl,1. [t is the habit of modern times to regard error in religious matters as in no way endan- gering 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 ri:z;ht, 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 be 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. TUE Cmrncn 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 under- mine its essential principles. All things necessary to salvation are to be found in the Word of God. III. APOSTLES ABE NOT ADOVE 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 teachern 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 al ways remember that Satan can at times transform himself into an angel of light. Think of the fearful responsibility of e. 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 exco=unication ; 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.
Ver. 10.-The apostle's explanation of his severity. "For do I now conciliate men, or God? or do I seek to please men?" Let them judge after his anathemas whether he would make concessions to please or conciliate the Judaists. I. IT IS WRONG TO BE MEN-PLEASERS. Perhaps the apostle had been charged by his enemies with a too accommodating spirit in being a Gentile to Gentiles and a Jew to Jews. He says," I please all men in all things" (1 Oor. x. 33); but this referred to circumstances in which he sought" the profit of men that they might be saved," and in which there was no principle involved. 'l'he true principle is, " Let every one pleaoe his neighbour for his good to edification; for even Christ pleased not himself." But corrupt men-pleasing is that sinful complaisance to the humours and prejudices of men which sacrifices truth, righteousness, and honour. This sentence of the apostle is a rebuke to time-serving ministers who attenuate the claims of the gospel or conceal its doctrines to avert the displeasure or catch the applause of their hearers. II. THE SERVICE OF CHRIST DEMANDS A COMPLETE INDEPENDENCE. "!!'or if I ye~ pleased men, I should not be the servant of Christ," The friendship of men would be dearly bought at the cost of the Lord's friendship. "1-o man can serve two masters." ,::~- 48 THE EPISTLE TO THE GALATIANS. [ OH, l, 1-24.
To Christ he owes obedience, reverence, diligence, faithfulness; for he bore the "brands of his slavery." Therefore his subjection to him implied the rejection of all human authority in matiers of faith. Yet it was not inconsistent with his beincr "a Jew to Jews," and" all things t<' all men," so long as he refused to compromise the truth of the gospel. The teacher who gives evidence that be pleases God rather than men gives c1·idence likewise that bis teaching is just and pure. '