Is salvation by grace plus works a false gospel?

The Christians in Galatia had been bewitched by a perverted gospel, which is a very popular gospel today, but in reality is no gospel at all, for it had removed them from Him who had called them to the grace of Christ. This false gospel was, that while, of course, Christ cannot be left out of the question, yet it is necessary that a man bring in his own works in order to be fully right with God. He may begin with Christ but he must trust to himself also and bring in the law and his keeping of its enactments. It was a mixture of grace and law, which won't mix, for if a man could be justified by the works of the law, there would be no need for grace at all, and Christ has died in vain.

(Vv. 8, 9.) Before proceeding further, the Apostle, with intensely solemn and ardent words, pronounces a curse upon any who preach as glad tidings anything contrary to that which they had received through his preaching. If the Apostle himself, or even an angel, preach any other gospel, let him be accursed. These are words which completely exclude all development or further light, of which men speak, that would set aside the alone sufficiency of the work of Christ to secure the salvation of everyone that believes.

Little wonder then that we find here the exceedingly solemn, yet deliberate pronouncement, "Even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed." The truth of God allows for no respect of persons. Paul says in effect, "If I myself were to change my message, you would be responsible to refuse me, for I would fall under the curse of God." "Or an angel from heaven!" Is there a claim, a profession of a new revelation from God which throws a different light on the gospel? Let the one who brings it be accursed; for even though such were an angel from heaven, it is not the voice of God! How dreadful a condemnation of Mormonism, Christian Science (falsely so-called) and many other human or satanic inventions that pervert the gospel! Supernatural manifestations are commonly regarded as only coming from God, but even a fallen angel preaching another gospel is immediately the object of the curse of God. Satanic power is supernatural too.

In verse 8, Paul contemplates himself perverting God's Gospel in this way, or even an angel from heaven doing so; not a fallen angel, but an angel hitherto unfallen and coming from the presence of God. Upon either or both he solemnly pronounces the curse of God. Having done so it seems as though he anticipates that some will regard him as extreme in his denunciation and wish to remonstrate with him. He anticipates this by repeating the curse, only this time making its force even plainer. As a matter of fact neither he nor an angel from heaven would so pervert the Gospel, but certain men had been doing so amongst the Galatians, so now he says, "If any man …"

He begins at once, his heart full, to express his wonderment, knowing what he had known of how divine grace had wrought in them, that they were so soon being removed from Him who had called them unto the grace of Christ, to a different gospel. They had had in themselves, surely, the evidence that this call was of God. Blessing and power had not lacked. The gospel to which now they were listening was not another gospel, for there was no other. It was no true gospel, though it might bear the name of that. It was only the effort of some who were troubling them and who wished to pervert the gospel of Christ. Immediately he denounces them with the utmost severity; but it is love that speaks in the severity itself. If it were himself or "an angel from heaven who preached any other gospel than that which had been preached to them," (and he repeats this lest they should think that it was an ill-considered outburst) — if any one "preached any other gospel than that," not merely which had been preached to them, but which they had received" also, "let him be accursed." He was not, he adds, concerned about conciliating men in desiring saying this. It was for God he spoke, as desiring to have Him upon his side, not seeking to please men; for to be a man-pleaser and a servant of Christ would be in total contradiction.

What a most awfully solemn word! Instead of a blessing, a twice-repeated curse! How these words should make every one of us stop and think! If I have the happy privilege, and the solemn responsibility of announcing God's good news, how earnestly I should seek to see to it, that what I announce is in very truth God's good news, and not my own thoughts or ideas; else it may be that solemn word may come to me: "Cursed be he!" Sad to say, there are tens of thousands today who preach the law, without the least idea that they are putting themselves under this terrible curse. But so it is. It would seem as though the one who was specially doing this wicked work in Galatia, may have been a man of distinction. The words that Paul uses, "Even if we, or an angel out of heaven, should announce good news to you beside what we preached, cursed be he!" would seem to indicate he was a great man. Also his remark in Gal. 5:10, "whoever he may be," would seem to give us the same meaning. Today there are men who hold high positions in the churches of men, who have many degrees after their names, but they are cursed of God because they preach a different good news, which is not another.

The apostle opens his subject without preamble: he was full of it, and the state of the Galatians who were giving up the gospel in its foundations forced it out from an oppressed, and I may say, an indignant heart. How was it possible that the Galatians had so quickly forsaken him, who had called them according to the power of the grace of Christ, for a different gospel? It was by this call of God that they had part in the glorious liberty, and in the salvation that has its realisation in heaven. It was by the redemption that Christ had accomplished and the grace that belongs to us in Him, that they enjoyed heavenly and christian happiness. And now they were turning to an entirely different testimony; a testimony which was not another gospel, another true glad tidings. It did but trouble their minds by perverting the true gospel. "But," says the apostle, reiterating his words on the subject, "if an angel from heaven, or he [Paul himself], preached anything besides the gospel that he had already preached to them, let him be accursed." Observe here, that he will allow nothing in addition to that which he had preached.

It is the same with us as it is brought out further on in the chapter. Verses 4 and 5 seem to be a sort of practical comment upon this truth; and they bring out in a most clear and full way the fact that we are justified, not upon the ground of our works at all, but by faith. And this is very necessary, for it is the natural thought of our hearts that we must do something in order to merit the favour of God, and to be saved. How universal is the answer, when one asks another as to their hope of salvation, "We must do the best we can." Another says, "We must keep the law;" and another, "Believe in Christ and keep the law." The law truly is of works "Do this and thou shalt live." But the law and the gospel are two distinct things, and are as opposite as the east to the west; and mixing up the two must lead to endless confusion. You cannot be saved half by the works of the law and half by faith in Christ; either you must be saved by Christ, or you must be lost, "for as many as are of the works of the law are under the curse." (Gal. 3:10.)

God is showing grace. He has title to show it, apart from any ground in man whatever. It is grace, the essential opposite of works, — of any works at all as a condition: for "if it be of grace, it is no more of works, otherwise grace is no more grace; and if it be of works, it is no more of grace, otherwise work is no more work." It is impossible, then, to mingle these two principles: if you attempt it, the one destroys the other. So, also, of necessity the law is not of faith." "Not the hearers of the law are just before God, but the doers of the law shall be justified." On the other hand, the gospel-principle is "They that hear shall live." Law requires: grace gives. The obedience of the law is giving to God: the obedience of faith is receiving from God. "As many as are of the works of the law are under the curse"; but "Christ hath redeemed us from the curse of the law, being made a curse for us …; that the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith."

A great deal has been said about faith, as though it was something introduced by Christianity, which had never been in the world previous to the advent of our Lord. As the revealed principle upon which men are brought into, and maintained, in blessing with God, it is indeed new, for there is today no other way of life proposed to men. But though faith was not the declared ground of blessing before Christ, there never was any other principle of blessing from the beginning. There are only two principles upon which blessing has been proposed to men: the one is works and the other faith. And the two are utterly opposed to one another as dispensations, though they blend together in perfect harmony in the soul of the saint of God. But “the law is not of faith” (Gal. 3:12), and grace is not of works (Rom. 4:3-5). Law sets me to work; grace speaks of the work of God. During the whole period of the probation of man the fulfilment of his obligations, mingled with grace, was the ostensible ground upon which he was in relationship with God. The law which was given by Moses was the measure of the responsibility under which he was placed, and he was told that if he did these things he would live (Lev. 18:5). But on the ground of works it was impossible for man to inherit blessing, for he was utterly unable to fulfil his obligations. On that ground man was lost. Neither in the antediluvian, patriarchal, nor legal dispensation were men ever blessed on any other principle than that of faith. But that was not the public testimony of God to men, but rather His secret way of saving those who were the people of His choice. This could not become the revealed principle of blessing until the trial of man was over; for once it comes to light that man is to be saved by faith it is evident that he is a hopelessly lost sinner. Faith lays hold of the intervention of God in grace; but this is unnecessary if man can deliver himself by his own efforts. The law proved that man, even with the help of God, was unable to secure a title to life; for the truth is he never was under pure law at all. The law was spoken from the midst of the devouring fire, and out of the thick darkness the voice of the Lawgiver broke upon the ears of the trembling tribes; but they very soon broke that covenant, and the second time it came to them it came mixed with the mercy and forgiveness of the Lord (Ex. 34:5-7). But even accompanied with this announcement of grace on the part of God, it proved itself to be a ministration of death and condemnation. There was no possibility of man living in relationship and blessing with God on the ground of works.