CHAPTER III.

THE ANATHEMA.

After the Salutation in Paul's Epistles comes the Thanksgiving. Ἐυχαριστῶ or Εὐλογητός—these are the words we expect first to meet. Even in writing to Corinth, where there was so much to censure and deplore, he begins, "I give thanks to my God always for you." This letter deviates from the Apostle's devout and happy usage. Not "I give thanks," but "I marvel;" not blessing, but anathema is coming from his lips: a surprise that jars all the more upon one's ears, because it follows on the sublime doxology of the preceding verse. "I marvel to see you so quickly falling away to another gospel.... But if any one preach unto you any gospel other than that ye received—ay, though it were ourselves, or an angel from heaven—I have said once, and I say again, Let him be Anathema."

These words were well calculated to startle the Galatians out of their levity. They are like a lightning-flash which shows one to be standing on the edge of a precipice. We see at once the infinite seriousness of the Judaic controversy, the profound gulf that lies between Paul and his opposers. He is for open war. He is in haste to fling his gage of defiance against these enemies of the cross. With all his tact and management, his readiness to consult the susceptibilities and accommodate the scruples of sincere consciences, the Apostle can find no room for conciliation here. He knows the sort of men he has to deal with. He perceives that the whole truth of the Gospel is at stake. Not circumstantials, but essentials; not his personal authority, but the honour of Christ, the doctrine of the cross, is involved in this defection. He must speak plainly; he must act strongly, and at once; or the cause of the Gospel is lost. "If I continued any longer to please men," he says, "I should not be a servant of Christ." To stand on terms with such opponents, to palter with this "other gospel," would be treason against Him. There is but one tribunal at which this quarrel can be decided. To Him "who had called" the Galatian believers "in Christ's grace," who by the same grace had called the Apostle to His service and given him the message he had preached to them—to God he appeals. In His name, and by the authority conferred upon him and for which he must give account, he pronounces these troublers "anathema." They are enemies of Christ, by their treachery excluded from His kingdom.

However unwelcome, however severe the course the Apostle takes, he has no alternative. "For now," he cries, "is it men that I persuade, or God?" He must36 do his duty, let who will condemn. Paul was ready to go all lengths in pleasing men in consistence with loyalty to Christ, where he could do it "for their good, unto edification." But if their approval clashed with God's, then it became "a very small thing:"⁹⁹   1 Cor. iv. 3, 4; 2 Cor. v. 9-12; xii. 19. he did not heed it one jot. Such is the temper of mind which the Epistles to Corinth disclose in Paul at this juncture. In the same spirit he indites these trenchant and displeasing words.

With a heavy heart Paul has taken up his pen. If we judge rightly of the date of this letter, he had just passed through the darkest hour of his experience, when not his life alone, but the fate of his Gentile mission hung in the balance. His expulsion from Ephesus, coming at the same time as the Corinthian revolt, and followed by a prostrating attack of sickness, had shaken his soul to its depths. Never had his heart been so torn with anxiety, never had he felt himself so beaten down and discomfited, as on that melancholy journey from Ephesus to Macedonia.¹⁰¹⁰   2 Cor. i. 8-10; ii. 12, 13; iv. 8-11; vii. 5-7. "Out of anguish of heart and with many tears" and after-relentings (2 Cor. ii. 4; vii. 8) he wrote his First letter to Corinth. And this Epistle is even more severe. There runs through it a peculiar mental tension, an exaltation of feeling such as prolonged and deep suffering leaves behind in a nature like Paul's. "The marks of Jesus" (ch. vi. 17) are visible, impressed on his spirit no less than on his body. The Apostle's heart is full to overflowing. Its warm glow is felt under the calmer course of narrative and argument: while at the beginning and end of the Epistle it breaks forth in language of burning indignation and melting pathos.37 Before advancing a single step, before entering on any sort of explanation or discussion, his grief at the fickleness of his Galatian children and his anger against their seducers must find expression.

These sentences demand, before we proceed further, a few words of exegetical definition. For the reference of "so quickly" it is needless to go beyond the verb it qualifies. The Apostle cannot surely mean, "so soon falling away (after your conversion)." For the Galatian Churches had been founded five, if not seven, years before this time; and the backsliding of recent converts is less, and not more, surprising than of established believers. What astonishes Paul is the suddenness of this movement, the facility with which the Galatians yielded to the Judaizing "persuasion," the rapid spread of this new leaven. As to the double "other" (ἕτερον, different, R.V.—ἄλλο) of vv. 6 and 7, and the connection of the idiomatic "only" (εἰ μή, except),—we regard the second other as an abrupt correction of the first; while the only clause, extending to the end of ver. 7, mediates between the two, qualifying the statement "There is no other gospel," by showing in what sense the writer at first had spoken of "another." "Ye are falling away," says he, "to another sort of gospel—which is not another, except that there are certain that trouble you and would fain pervert the gospel of Christ." The word gospel is therefore in the first instance applied ironically. Paul yields the sacred title up to his opponents, only to snatch it out of their false hands. "Another gospel! there is only one; although there are men that falsify it, and seek to foist something else upon you in its name." Seven times in this context (vv. 6-11) does the Apostle reiterate, in noun or verb, this precious38 word, as though he could not let it go. A strange sort of "good news" for the Galatians, that they must be circumcised forsooth, and observe the Jewish Kalendar! (ch. v. 2, 3; vi. 12; iv. 9, 10.)

I. In Paul's view, there is but one gospel for mankind. The gospel of Jesus Christ bears a fixed, inviolable character.

On this position the whole teaching of Paul rests,—and with it, may we not add, Christianity itself? However variously we may formulate the essentials of a Christian man's faith, we are generally agreed that there are such essentials, and that they are found in Paul's gospel to the Gentiles. With him the good tidings about Christ constituted a very definite and, as we should say, dogmatic body of truth. In whatever degree his gospel has been confused and overlaid by later teachings, to his own mind its terms were perfectly clear, and its authority incontestable. With all its breadth, there is nothing nebulous, nothing limp or hesitating about the theology of Paul. In its main doctrines it is fixed and hard as adamant; and at the challenge of this Judaistic perversion it rings out an instant and peremptory denial. It was the ark of God on which the Jewish troublers laid their unholy hands. "Christ's grace" is lodged in it. God's call to mankind was conveyed by these "good tidings." The Churches which the Apostle had planted were "God's husbandry, God's building;" and woe to the man who tampered with the work, or sought to lay another foundation than that which had been laid (1 Cor. iii. 5-11). To distort or mutilate "the word of the truth of the gospel," to make it mean now one thing and now another, to disturb the faith of half-instructed Christians by captious reasonings and self-interested perversions,39 was a capital offence, a sin against God and a crime against humanity. Paul possesses in his gospel truth of unspeakable value to mankind, the supreme revelation of God's mercy to the world. And he is prepared to launch his anathema against every wilful impugner, no matter what his pretensions, or the quarter from which he comes.

"Well," it may be said, "this is sheer religious intolerance. Paul is doing what every dogmatist, every ecclesiastical bigot has done in his turn. His beliefs are, to be sure, the truth; and accordingly he unchurches and anathematizes those who cannot agree with him. With all his nobility of mind, there is in Paul a leaven of Jewish rancour. He falls short of the sweet reasonableness of Jesus." So some will say, and in saying claim to represent the mild and tolerant spirit of our age. But is there not in every age an intolerance that is just and necessary? There is a logical intolerance of sophistry and trifling. There is a moral intolerance of impurity and deceit. And there is a religious intolerance, which includes both these and adds to them a holy jealousy for the honour of God and the spiritual welfare of mankind. It is mournful indeed to think how many crimes have been perpetrated under the cloak of pious zeal. Tantum Religio potuit suadere malorum. The corruption of Christianity by human pride and cruelty has furnished copious illustrations of the terrible line of Lucretius. But the perversion of this noblest instinct of the soul does not take away either its reasonableness or its use. The quality of a passion is one thing; the mode of its expression is another. The hottest fires of bigotry are cold when compared with the scorching intolerance of Christ's denunciations of the Pharisees. The anathemas of40 Jesus and of Paul are very different from those of arrogant pontiffs, or of narrow sectaries, inflamed with the idolatry of their own opinions. After all, the zeal of the rudest fanatic in religion has more in it of manly worth and moral capability than the languors of a blasé scepticism, that sits watching with amused contempt the strife of creeds and the search of human hearts after the Living God. There is an idle, listless, cowardly tolerance, as there is an intolerance that is noble and just.

The one gospel has had many interpreters. Their voices, it must be confessed, sound strangely discordant. While the teachings of Christianity excite so intensely a multitude of different minds, of every variety of temper and capacity, contradiction will inevitably arise. Nothing is easier than to scoff at "the Babel of religious opinions." Christian truth is necessarily refracted and discoloured in passing through disordered natures and defective minds. And, alas, that Church which claims to hold the truth without possibility of error or variation, has perverted Christ's gospel most of all.

But notwithstanding all differences, there exists a large and an increasing measure of agreement amongst the great body of earnest Christians. Slowly, yet surely, one debate after another comes to its settlement. The noise and publicity with which discussion on matters of faith is carried on in an age of religious freedom, and when liberty of thought has outrun mental discipline, should not lead us to exaggerate the extent of our disagreements. In the midst of human controversy and error, the Spirit of truth is carrying on His work. He is the supreme witness of Jesus Christ. And He abides with us for ever. The newly awakened41 historical conscience of our times is visibly making for unity. The Church is going back to the New Testament. And the more thoroughly she does this, the more directly and truthfully she addresses herself to the original record and comes face to face with Christ and His Apostles there, so much the more shall we realize the oneness and certainty of "the faith once delivered to the saints." Beneath the many superstructures, faulty and changing in their form, we reach the one "foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone." There we touch solid rock. "The unity of the faith" lies in "the knowledge of the Son of God." Of Him we shall learn most from those who knew Him best. Let us transport ourselves into the fellowship of His first disciples; and listen to His gospel as it came fresh from the lips of Peter and John and Paul, and the Divine Master Himself. Let us bid the voices of the centuries be silent, that we may hear Him.

For the Galatian readers, as for Paul, there could be but one gospel. By his voice the call of God had reached their hearts, (ver. 6; ch. v. 8). The witness of the Spirit of God and of Christ in the supernatural gifts they had received, and in the manifold fruit of a regenerate life (ch. iii. 2-5; v. 22, 23), was evidence to them that the Apostle's message was "the true gospel of the grace of God." This they had gratefully acknowledged at the time of his first visit (ch. iv. 15). The proclamation of the crucified and risen Christ had brought to them unspeakable blessing. Through it they received the knowledge of God; they were made consciously sons of God, heirs of life eternal (ch. iii. 26; iv. 6-9; vi. 8). To entertain any other gospel, after this experience and all these professions, was an act of42 apostasy. "Ye are deserting (like runaway soldiers), turning renegades from God:" such is the language in which Paul taxes his readers. In listening to the persuasion of the Judaists, they were "disobeying the truth" (ch. v. 7, 8). They were disloyal to conscience; they were trifling with the most sacred convictions of their lives, and with the testimony of the Spirit of God. They were forgetting the cross of Christ, and making His death of none effect. Surely they must have been "bewitched" to act thus; some deadly spell was upon them, which had laid memory and conscience both to sleep (ch. ii. 21-iii. 3).

The nature and the contents of the two "gospels" current in Galatia will be made clear in the further course of the Epistle. They were the gospels of Grace and of Law respectively; of Salvation by Faith, and by Works; of life in the Spirit, and in the Flesh; of the Cross and the Resurrection on the one hand, and of Circumcision and the Kalendar and "Clean meats" on the other; the gospels of inwardness, and of externalism—of Christ, and of self. The conflict between these two was the great struggle of Paul's life. His success was, historically speaking, the salvation of Christianity.

But this contention did not end with his victory. The Judaistic perversion appealed to tendencies too persistent in our nature to be crushed at one blow. The gospel of externalism is dear to the human heart. It may take the form of culture and moralities; or of "services" and sacraments and churchly order; or of orthodoxy and philanthropy. These and such things make themselves our idols; and trust in them takes the place of Faith in the living Christ. It is not enough that the eyes of our heart should once have seen the43 Lord, that we should in other days have experienced "the renewing of the Holy Ghost." It is possible to forget, possible to "remove from Him that called us in the grace of Christ." With little change in the form of our religious life, its inward reality of joy in God, of conscious sonship, of fellowship in the Spirit, may be utterly departed. The gospel of formalism will spring up and flourish on the most evangelical soil, and in the most strictly Pauline Churches. Let it be banned and barred out never so completely, it knows how to find entrance, under the simplest modes of worship and the soundest doctrine. The serried defence of Articles and Confessions constructed against it will not prevent its entrance, and may even prove its cover and intrenchment. Nothing avails, as the Apostle says, but a constant "new creation." The life of God in human souls is sustained by the energy of His Spirit, perpetually renewed, ever proceeding from the Father and the Son. "The life that I live in the flesh, I live by the Faith of the Son of God, who loved me and gave Himself for me." This is the true orthodoxy. The vitality of his personal faith in Christ kept Paul safe from error, faithful in will and intellect to the one gospel.

II. We have still to consider the import of the judgement pronounced by Paul upon those who pervert the gospel of Christ. "Let him be anathema. Even should it be ourselves, or an angel from heaven, let him be anathema."

These are tremendous words. Commentators have been shocked at the Apostle's damning his opponents after this fashion, and have sought to lighten the weight of this awful sentence. It has been sometimes toned down into an act of excommunication or ecclesiastical44 censure. But this explanation will not hold. Paul could not think of subjecting "an angel" to a penalty like that. He pronounced excommunication against disorderly members of the Thessalonian Church; and in 1 Cor. v. 1-8 he gives directions for the carrying out of a similar decree, attended with severe bodily affliction supernaturally adjudged, against a sinner whose presence grossly stained the purity of the Church. But this sentence goes beyond either of those. It contemplates the exclusion of the offenders from the Covenant of grace, their loss of final salvation.

Thrice besides has Paul used this ominous word. The cry "Jesus is anathema," in 1 Cor. xii. 3, reveals with a lurid effect the frenzied malignity towards Christ of which the spirit of evil is sometimes capable. In a very different connection the word appears in Rom. ix. 3; where Paul "could wish himself anathema from Christ," if that were possible, for his brethren's sake; he could find it in his heart to be cut off for ever from that love of God in Christ of which he has just spoken in terms of unbounded joy and confidence (Rom. viii. 31-39), and banished from the heavenly kingdom, if through his exclusion his Jewish kindred might be saved. Self-sacrifice can go no further. No heavier loss than this could be conceived for any human being. Nearest to our passage is the imprecation at the end of 1 Corinthians: "If any man love not the Lord, let him be anathema,"—a judgement proclaimed against cold and false hearts, knowing His love, bearing His name, but with no true love to Him.

This Greek word in its Biblical use has grown out of the chérem of the Old Testament, the ban declared against that which was cut off from the Divine mercies and exposed to the full sweep of judgement. Thus in45 Deut. xiii. 12-18, the city whose people should "go and serve other gods," is declared chérem (anathema), an "accursed," or "devoted thing" (R.V.), on which ensues its destruction by sword and fire, leaving it to remain "a ruin-heap for ever." Similarly in Joshua vi., vii., the spoil of Jericho is anathema, Achan's theft is therefore anathema, and Israel is made by it anathema until "the accursed thing is destroyed" from among the people. Such were the recollections associated with this word in the Mosaic law, which it would inevitably carry with it to the minds of those against whom it was now directed. And there is nothing in later Jewish usage to mitigate its force.

Now the Apostle is not writing like a man in a passion, who flings out his words as missiles, eager only to wound and confound his opponents. He repeats the sentence. He quotes it as one that he had already affirmed in the hearing of his readers. The passage bears the marks of well-weighed thought and judicial solemnity. In pronouncing this judgement on "the troublers," Paul acts under the sense of Apostolic responsibility. We must place the sentence in the same line as that of Peter against Ananias and Sapphira, and of Paul himself against Elymas the Cypriot sorcerer, and against the incestuous Corinthian. In each case there is a supernatural insight and authorization, "the authority which the Lord gave" and which is wielded by His inspired Apostle. The exercise of this judicial function was one of "the signs of the Apostle." This was the proof of "Christ speaking in him" which Paul was so loth to give at Corinth,¹¹¹¹   2 Cor. x. 1-11; xiii. 1-10; 1 Cor. iv. 18-21. but which at this crisis of his ministry46 he was compelled to display. And if he "reckons to be bold against" his adversaries in Galatia, he knows well the ground on which he stands.

His anathema struck at men who were the worst enemies of Christ. "We can do nothing against the truth," he says; "but for the truth" he was ready to do and dare everything,—to "come with a rod," as he tells the proud Corinthians. There was no authority, however lofty, that he was not warranted to use on Christ's behalf, no measure, however severe, from which he would shrink, if it were required in defence of the truth of the Gospel. "He possesses weapons, not fleshly, but mighty through God"; and he is prepared to bring them all into play rather than see the gospel perverted or overthrown. Paul will hurl his anathema at the prince of the archangels, should He come "preaching another gospel," tempting his children from their allegiance to Christ. This bolt was not shot a moment too soon. Launched against the legalist conspiracy, and followed up by the arguments of this and the Roman Epistle, it saved the Church from being overpowered by reactionary Judaism. The Apostle's judgement has marked the gospel of the cross for all time as God's inviolable truth, guarded by lightnings.

The sentences of judgement pronounced by the Apostles present a striking contrast to those that have fulminated from the Chair of their self-styled successors. In the Canons of the Council of Trent, for example, we have counted one hundred and thirty-five anathemas. A large proportion of these are concerned with the rights of the priesthood; others with complicated and secondary points of doctrine; some are directed virtually against the teaching of Paul himself. Here is one47 specimen: "If any one shall say that justifying faith is nothing else but a trust in the Divine mercy, remitting sins for Christ's sake, or that it is this trust alone by which we are justified: let him be anathema."¹²¹²   Session vi., Can. xii. Again, "If any one shall say that the Canon of the Mass contains errors, and therefore should be abrogated: let him be anathema."¹³¹³   Session xxii., Can. vi. In the closing session, the final act of the presiding Cardinal was to pronounce, "Anathema to all heretics;" to which the assembled prelates shouted in response, "Anathema, anathema." With this imprecation on their lips the Fathers of the Church concluded their pious labours. It was the Reformation, it was "the liberty of the sons of God" that Rome anathematized. Paul's censure holds good against all the Conciliar Canons and Papal Bulls that contravene it. But twice has he pronounced this awful word; once against any that "love not the Lord," a second time upon those who wilfully pervert His gospel. The Papal anathemas sound like the maledictions of an angry priesthood, jealous for its prerogatives; here we have the holy severity of an inspired Apostle, concerned only for the truth, and for his Master's honour. There speaks the conscious "lord over God's heritage," wearing the triple crown, wielding the powers of Interdict and Inquisition, whose word sets armies in motion and makes kings tremble on their seats. Here a feeble, solitary man, "his bodily presence weak, his speech contemptible," hunted from place to place, scourged and stoned, shut up for years in prison, who could not, except for love's sake, command the meanest service. How conspicuous in the one case, how wanting in the other, is the might of the Spirit and the48 dignity of the inspired word, the transcendence of moral authority.

It is the moral conduct of those he judges that determines in each case the sentence passed by the Apostle. For a man knowing Jesus Christ, as we presume the members of the Corinthian Church did know Him, not to love Him, argues a bad heart. Must not we count ourselves accursed, if with our knowledge of Christ we had no love for Him? Such a man is already virtually anathema. He is severed as a branch from its vine, ready to be gathered for the burning (John xv. 6). And these Galatian disturbers were something worse than mere mistaken enthusiasts for their native Jewish rites. Their policy was dishonourable (ch. iv. 17). They made the gospel of Christ subservient to factious designs. They sought to win credit with their fellow-countrymen and to escape the reproach of the cross by imposing circumcision on the Gentiles (ch. ii. 4; vi. 12, 13). They prostituted religion to selfish and party purposes. They sacrificed truth to popularity, the glory of Christ and the cross to their own. They were of those whom the Apostle describes as "walking in craftiness and handling the word of God deceitfully," who "traffic" in the gospel, peddling with it as with petty wares, cheapening and adulterating it like dishonest hucksters to make their own market by it (2 Cor. ii. 17; iv. 2). Did not Paul do well to smite them with the rod of his mouth? Justly has he marked with the brand of this fiery anathema the false minister, "who serves not the Lord Christ, but his own belly."

But does this declaration preclude in such a case the possibility of repentance? We trow not. It declares the doom which is due to any, be he man or angel, who49 should do what these "troublers" are doing. It is a general sentence, and has for the individuals concerned the effect of a warning, like the announcement made concerning the Traitor at the Last Supper. However unlikely repentance might be in either instance, there is nothing to forbid it. So when Peter said to Simon Magus, "Thy money perish with thee!" he nevertheless continued, "Repent, therefore, of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee" (Acts viii. 20-22). To his worst opponents, on any sign of contrition, Paul, we may be sure, would have gladly said the same.