The "Other Angel" In Galatians 1:8

By : Bro. Nathan

" But 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." (Gal. 1:8) NKJV

Ang Galatians 1:8 ang commonly used na proof text to attack yung mga angelic visitations na nagyari kay Joseph Smith at ang divinity ng Book Of Mormon by claiming na si Angel Moroni daw yung "devil-in-disguise" na angel at na ang Book Of Mormon din daw ay ang "other gospel" na tinutukoy ni Paul. but ano nga ba talaga yung tinutukoy dito ni Paul if we read it in context?

Ang Galacia 1:8 Ay Isang Warning

Against Heresies

Ang kabuuan ng konsteksto ng Galacia 1:8 ay patungkol sa isang warning ni Pablo sa mga heresies or false gospels na naiiba sa pinapangaral ni Pablo. probably ay attacks ito against sa mga Gnostics na nagtuturo ng mga bagay agaisnt sa divinity ni Jesus Christ, sa kanyang incarnation, sa kayang concpetion, etc.

Ang Aklat Ni Mormon Ay Hindi Isang

"Ibang Ebanghelyo"

Ang Aklat ni Mormon ay hindi isang "ibang ebanghelyo" since it teaches the same message that Jesus taught and teachings about Jesus. Jesus Christ is the main theme of the Book Of Mormon and it testifies of Christ (2 Ne. 25:26; 26:12; Jacob 7:11, 19; Alma 6:8; Eth. 12:41; Moro. 7:31)

The Book Of Mormon teaches the importance of the Atonement of Jesus Christ which is central sa Christian Faith (1 Ne. 11:32–33; 2 Ne. 2:3–10, 25-27; 9:5–27; Jacob 4:11–12; Mosiah 3:11–18; 4:6–8; 13:27–35; Alma 34:8–16; 42:11–30; 3 Ne. 11:14), It prophesies His Birth and Death, and Resurrection (1 Ne. 11:32–33; 19:9–14; 2 Ne. 6:9; 2:8; 9:6–13, 22; Hel. 14:2–6, 20–27; 3 Ne. 1:15–21; 8:5–23; 27:14–15 ; Mosiah 15:1–26; Alma 11:41–45; 40:1–6, 11–24; 3 Ne. 23:9–11) It teaches His pre-existence as Jehovah/Yahweh of the Old Testament (Mosiah 3:4–11; 15:1; 3 Ne. 15:1–5; Eth. 3:13–15; Moro. 10:27–34)

The Book Of Mormon teaches us that Jesus is the Lamb of God (1 Ne. 13:40; Alma 7:14; Morm.

9:6), the Lord (1 Ne. 3:7; 17:13–15; Alma 29:11; Hel. 13:6), the Mediator between God and man (2 Ne. 2:9, 27–28), the Messiah, the Savior (1 Ne. 10:4, 17; 13:40; 2 Ne. 2:6, 26; 25:14; 2 Ne. 25:20; Mosiah 3:17–20; 5:7–15; Hel. 14:15–17) and the Redeemer Of Mankind (2 Ne. 2:6–7, 26; Mosiah 15:6–27; Alma 9:26–27; 11:40–41; 42:13–26; Hel. 5:9– 12; 14:12–17; 3 Ne. 9:17; Eth. 3:13–14)

1 Ne. 10:4–11; 11:1–3, 12–33; 19:8–17; 2 Ne. 10:3; 25:19; Mosiah 3:5– 12; 13:33–35; Alma 7:9–13; Hel. 8:22; 14:1–8, 14–27; Eth. 3:13–20.

Sa context ng Galatians 1, Paul is engaging

in a liturgical curse

[There] are many examples of specific blessings and curses in the Old Testament, originally ‘power-laden words, spoken on cultic or other occasions and often accompanied by gestures or symbolic actions, through which the wholeness of the religious community was understood to be safeguarded or strengthened, and evil forces controlled or destroyed.’ (Gordon P. Wiles, Paul’s Intercessory Prayers: The Significance of the Intercessory Prayer Passages in the Letters of St Paul [Society for New Testament Studies Monograph Series 24; Cambridge: Cambridge University Press, 1974], 25)

The first version of the curse (v. 8) is worded in such a way as to be a general apostolic and prophetic ruling about the unalterable nature of the gospel, rather than a judgment on particular individuals. The generalized nature of the maxim is indicated by its hypothetical syntax, ‘But even if we, or an angel . . . should preach,’ and by the two highly improbable instances adduced for consideration (apostle and angel). Furthermore, the possible omission of the first υμιν would serve to make the form still more general. The judgment is based ultimately not in Paul’s apostolic authority, but in the authority of the unchangeable gospel itself, which had been delivered to him together with his apostleship (1:1, 11f), and which in turn he had preached to them (1:8f.). His own apostolic authority is derived from the authority of the gospel, which he may prophetically interpret and apply, but not basically change. Such is the stable permanence and finality of that gospel of Christ (v. 7), that neither he nor even a heavenly messenger, have either the power or the authority to alter it.

In the second version of the curse (v. 9), Paul goes on to apply the general ruling to the actual Galatian crisis. The words ‘as we have said before’ probably refer to some earlier statement given by the apostle, perhaps in anticipation of the very situation which had now arisen. Thus the imprecation is claimed to be no merely hasty reaction to the immediate problem. The conditional clause is recast so as to suggest an actual happening: ‘if anyone is preaching to you,’ and the word τις may refer back to his description of the troublemakers themselves as τινες οι ταρασσοντες υμας. The gravity of heir defection from the true gospel is further underlined by the word παρελαβετε, an almost technical term in Pauline usage for the receiving of the traditional gospel message (cf. 1 Cor. 11:23, 15:2, 3, etc.).

Both versions include the authoritative traditional words αναθεμα εστω. In writing this grave juridical imprecation, Paul is assuming his full apostolic authority to apply a previously uttered ruling to a current crisis, and to take the sternest measures to protect the gospel against those who would distort it and mislead others. Certainly he intends at least excommunication from the church, although more than that would be included here. The curse must be read out liturgically at the eucharist in the Galatian churches, and the troublemakers solemnly handed over to the eschatological judgment and wrath of God, in the full assurance that they have been rightly judged. (Ibid., 127-29)

(scripturalmormonism.blogspot.com)

The revelations ni John The Beloved should be rejected if

we use the anti-mormon exegesis of this verse 

Since sinasabi sa atin ng book na ito na ang message ni Jesus Christ ay idinala ng mga anghel : 

"The Revelation of Jesus Christ, which God gave Him to show His servants—things which must [a]shortly take place. And He sent and signified it by His angel to His servant John," (Rev. 1:1) NKJV

" “I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.” (Rev. 22:16) NKJV

At sa Revelations, na nakita ni John the Revelator, na isa sa mga angel na yun ay dala dala ang everlasting gospel (ito ay tumutukoy kay Angel Moroni) : 

"Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people." (Rev. 14:6) NKJV

Clearly, inaabuse ng mga anti-mormon ang verse na ito without reading and studying its context.