ἀλλὰ ↓καὶ ἐὰν ἡμεῖς ἢ ἄγγελος (ἐξ οὐρανοῦ) εὐαγγελίζηται [ὑμῖν]
(παρ᾿ ὃ εὐηγγελισάμεθα ὑμῖν),
ἀνάθεμα ἔστω.
The fact that there is no other gospel is not a mere intellectual issue; it has grave significance, for if another gospel (which is no gospel at all) is proclaimed other than that already proclaimed to the Galatians by Paul, those responsible are to be accursed. In fact, this verse underscores the grave significance of both the gospel message and the responsibility of those who proclaim it. On the one hand, the message itself must not be corrupted or changed on penalty of a curse. On the other hand, so serious is this message that those who proclaim a corrupted or changed message are held responsible. In other words, the integrity of the message is on view as well as the responsibility of those who proclaim it. There is no apparent leeway for those who proclaim a false gospel out of ignorance or good intentions; this verse contains no escape clauses. Without a doubt, this is one of the strongest and most sobering verses in Paul’s entire corpus.
The strong adversative ἀλλὰ sets the direction of the verse in that while there may be some who desire to change the gospel of Christ (1.7), Paul completely undermines their authority by saying that if even we or an angel from heaven should do this the consequences would be catastrophic—let alone anyone else. The verse is structured as a third class conditional sentence (ἐὰν + subjunctive in the protasis),[1] with a third person imperative in the apodosis (ἔστω). While third class conditions can convey ‘a broad range of potentialities in Koine Greek’,[2] Paul uses the construction to express a hypothetical situation, which he no doubt regards as being extremely unlikely: he and his coworkers are hardly going to begin to proclaim a different gospel, and nor is an angel from heaven likely to do so. And yet, while such a scenario seems highly unlikely, the prospect of others doing so is not remote; in fact, the proclamation of a false gospel has provided the very impetus for the epistle.
The verb εὐαγγελίζω in general usage refers to the announcement of good news, and in biblical usage refers more specifically to the proclamation of the divine message of salvation (BDAG). What Paul considers to be key to this message of salvation will be explored elsewhere, but for now it is clear that the message that was originally received by the Galatians is the genuine article; anything else is not. The preposition παρά with the accusative case can refer to ‘that which does not correspond to what is expected’ with the meaning of against, contrary to (BDAG), which is its most likely function here. Paul has in mind any proclamation of the good news that stands against, or contradicts, that which was originally preached by him to the Galatians.
While the word ἀνάθεμα can be positive or negative—a votive offering or something accursed (BDAG)—the biblical usage of the word is almost entirely negative (cf. Luke 21.5). While it is unclear in this context precisely what Paul means by ἀνάθεμα ἔστω, it is obviously negative, and his use of ἀνάθεμα in Romans 9.3 seems to imply that it refers to being separated from Christ: For I could wish that I myself were cursed and cut off from the Messiah for the benefit of my brothers, my countrymen by physical descent. The phrase cut off is supplied by translations in order to capture the sense of ἀνάθεμα […] ἀπὸ τοῦ Χριστοῦ. In other words, Paul literally says accursed […] from Christ, demonstrating that to be accursed involves being separated from him.
Thus we see in this verse Paul pronouncing a curse on himself or an angel should they preach an alternative gospel. And yet, such a curse, which involves being separated from Christ, is at the same time a natural consequence of deviating from the true gospel. Since it is through the gospel message that people are united to Christ, it follows that a false gospel will leave others separate from Christ. On one level, then, Paul’s pronouncement is not particularly harsh or vindictive; it is simply the logical consequence of a false gospel.
Posted by Con Campbell
[1] See Wallace 689, 696–98.
[2] Wallace, 696.
Rick Creighton
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I enjoyed you exegesis of the text. However, I am not sure about your assertion that “On one level, then, Paul’s pronouncement is not particularly harsh or vindictive; it is simply the logical consequence of a false gospel.” The agitated tone of Galatians as a whole would argue against it. Therefore, while the assertion is true theologically, I am not sure it flows from a contextual reading. In fact, your first paragraph provides the very reason for Paul’s agitation.
Thanks, Charles. I think you’re right, actually, and was wondering if someone might pick me up on that. It’s why I was careful to use the phrase ‘on one level…’, because it’s only from a theological perspective, as you rightly point out. On another level, Paul is cross! But I think I need to clarify this point, so thanks for your comment.