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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 1:6–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle comes to the body of the epistle; and he begins it with a more general reproof of these churches for their unsteadiness in the faith, which he afterwards, in some following parts of it, enlarges more upon. Here we may observe,
I.How much he was concerned at their defection:
I marvel, etc. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as,
1.That they were removed from him that had called them; not only from the apostle, who had been the instrument of calling them into the fellowship of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them.
2.That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely accept of him: and therefore, in proportion to the greatness of the privilege they enjoyed, such were their sin and folly in deserting it and suffering themselves to be drawn off from the established way of obtaining these blessings.
3.That they were so soon removed. In a very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt.
4.That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, "Which is not another - you will find it to be no gospel at all - not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that" - whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours to impress upon these Galatians a due sense of their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and tenderness towards them, and represents them as rather drawn into it by the arts and industry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour to restore them in the spirit of meekness, Gal 6:1.
II.How confident he was that the gospel he had preached to them was the only true gospel.
He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (Gal 1:8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, Gal 1:9. This will not justify our thundering out anathemas against those who differ from us in minor things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case: "Suppose we should preach any other gospel; nay, suppose an angel from heaven should:" not as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. "If you have any other gospel preached to you by any other person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays himself under a curse, and is in danger of laying you under it too."
Historical interpretation
Five Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law-especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, "I marvel that ye are so soon removed from Him who hath called you to His grace to another gospel" -He means) "another" as to the conduct it prescribes, not in respect of its worship; "another" as to the discipline it teaches, not in respect of its divinity; because it is the office of Christ's gospel to call men from the law to grace, not from the Creator to another god.
They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? " and, "Ye did run so well; who hath hindered you? " and how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel." That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat; " who also "thought that they knew somewhat, whereas they knew not yet anything, as they ought to know.
Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? " How is it that the censurer of the Galatians still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? " How again is it that he threatens sinners "that he will not spare" them -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!" Deny now, O heretic, (at your cost, ) that your god is an object to be feared, when his apostle was for making himself so formidable!
When, again, he mentioned "certain false brethren as having crept in unawares," who wished to remove the Galatians into another gospel, he himself shows that that adulteration of the gospel was not meant to transfer them to the faith of another god and christ, but rather to perpetuate the teaching of the law; because he blames them for maintaining circumcision, and observing times, and days, and months, and years, according to those Jewish ceremonies which they ought to have known were now abrogated, according to the new dispensation purposed by the Creator Himself, who of old foretold this very thing by His prophets.
Finally, this seditious practice has already begun to appear; for in our province, through some of its cities, an attack has been made by the multitude upon their rulers, and they have compelled that peace to be given to them immediately which they all cried out had been once given to them by the martyrs and confessors. Their rulers, being frightened and subdued, were of little avail to resist them, either by vigour of mind or by strength of faith. With us, moreover, some turbulent spirits, who in time past were with difficulty governed by me, and were delayed till my coming, were inflamed by this letter as if by a firebrand, and began to be more violent, and to extort the peace granted to them. I have sent a copy to you of the letters that I wrote to my clergy about these matters, and, moreover, what Caldonius, my colleague, of his integrity and faithfulness wrote, and what I replied to him. I have sent both to you to read. Copies also of the letter of Celerinus, the good and stout confessor, which he wrote to Lucian the same confessor-also what Lucian replied to him,-I have sent to you; that you may know both my labour in respect of everything, and my diligence, and might learn the truth itself, how moderate and cautious is Celerinus the confessor, and how reverent both in his humility and fear for our faith; while Lucian, as I have said, is less skilful concerning the understanding of the Lord's word, and by his facility, is mischievous on account of the dislike that he causes for my reverential dealing. For while the Lord has said that the nations are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, and their past sins are to be done away in baptism; this man, ignorant of the precept and of the law, commands peace to be granted and sins to be done away in the name of Paulus; and he says that this was commanded him by Paulus, as you will observe in the letter sent by the same Lucian to Celerinus, in which he very little considered that it is not martyrs that make the Gospel, but that martyrs are made by the Gospel; since Paul also, the apostle whom the Lord called a chosen vessel unto Him, laid down in his epistle: "I marvel that ye are so soon removed from Him that called you into the grace of Christ, unto another gospel: which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."
"From Him that called you in the grace of Christ."
The calling is from the Father, but the cause of it is the Son. He it is who hath brought about reconciliation and bestowed it as a gift, for we were not saved by works in righteousness: or I should rather say that these blessings proceed from Both; as He says, "Mine are Thine, and Thine are Mine." He says not "ye are removing from the Gospel" but "from God who called you," a more frightful expression, and more likely to affect them. Their seducers did not act abruptly but gradually, and while they removed them from the faith in fact, left names unchanged. It is the policy of Satan not to set his snares in open view; had they urged them to fall away from Christ, they would have been shunned as deceivers and corrupters, but suffering them so far to continue in the faith, and putting upon their error the name of the Gospel, without fear they undermined the building employing the terms which they used as a sort of curtain to conceal the destroyers themselves. As therefore they gave the name of Gospel to this their imposture, he contends against the very name, and boldly says, "unto a different Gospel."
"I marvel that ye are so quickly removing from Him that called you in the grace of Christ, unto a different Gospel."
Like the Jews who persecuted Christ, they imagined their observance of the Law was acceptable to the Father, and he therefore shows that in doing this they displeased not only Christ, but the Father also, for that they fell away thereby not from Christ only, but from the Father also. As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: "All things whatsoever the Father hath are Mine." By saying that they had fallen off from the Father, he brings a twofold charge against them, of an apostasy, and of an immediate apostasy. The opposite extreme, a late apostasy, is also blameworthy, but he who falls away at the first onset, and in the very skirmishing, displays an example of the most extreme cowardice, of which very thing he accuses them also saying: "How is this that your seducers need not even time for their designs, but the first approaches suffice for your overthrow and capture? And what excuse can ye have? If this is a crime among friends, and he who deserts old and useful associates is to be condemned, consider what punishment he is obnoxious to who revolts from God that called him."
He says, "I marvel," not only by way of reproof, that after such bounty, such a remission of their sins, such overflowing kindness, they had deserted to the yoke of servitude, but also in order to show, that the opinion he had had of them was a favorable and exalted one. For, had he ranked them among ordinary and easily deceived persons, he would not have felt surprise. "But since you," he says, "are of the noble sort and have suffered much, I do marvel." Surely this was enough to recover and lead them back to their first expressions. He alludes to it also in the middle of the Epistle, "Did ye suffer so many things in vain? if it be indeed in vain." "Ye are removing;" he says not, "ye are removed," that is, "I will not believe or suppose that your seduction is complete;" this is the language of one about to recover them, which further on he expresses yet more clearly in the words, "I have confidence to you-ward in the Lord that ye will be none otherwise minded."
The word for “being carried away” is first found in Genesis where God carries Enoch away and he is not found. … The one whom God carries away is not found by his enemies … but he whom the devil carries away is carried into that which appears to be but is not.
Not another gospel, because all that is false is insubstantial, and that which is contrary to truth finally has no existence.
(Verse 6) I am amazed that you are so quickly shifting away from him who called you into the grace of Christ Jesus, to a different gospel which is not another. There are some who are confusing you and want to pervert the gospel of Christ. We read about the word 'translation' first in Genesis (Gen. 5), where Enoch was translated by God and was not found. And in the books of Kings afterwards (1 Kings 21), when Ahab turned his wife Jezebel from the worship of God to the worship of idols, to do all that the Amorites did, whom the Lord destroyed before the face of the children of Israel. But since there are two translations, one is from God, the other from the devil. Whoever is translated by God is not found by his enemies: nor can the deceiver ambush him. For I think that this signifies and is not found. But whoever is translated by the devil, in this he is translated because he appears to be, but is not. Moreover, the wise men of the world call those who are translated from one teaching to another, translated, like that Dionysius (whose opinion was that pain is not evil: after being overwhelmed by misfortunes and pain of torment, he began to affirm that pain is the greatest of all evils) was called Transposed by them, or Translated, because departing from his previous decree, he fell into the opposite. And so Paul marvels, first because they have been transferred from the freedom of the Gospel to the servitude of legal works. Secondly, because they have been transferred so quickly: for it is not easy to be transferred away from someone's guilt, and to be transferred quickly; just as in martyrdom, not the same punishment is inflicted on one who immediately jumps to denial without struggle and torture, and on one who, between stakes, ropes, and fires, distorted and compelled, denies what he believed. The preaching of the Gospel was still recent, not much time had passed since the Apostle had led the Galatians from idols to Christ. He wonders how quickly they have turned away from Him, to whom they had recently become Christians. And the place itself is remarkable, which can be read in its proper order: I wonder that you are so quickly transferring yourselves from Christ Jesus, who called you by his grace, saying: I have not come to call the righteous, but sinners to repentance (Mark 2:17). For by grace you have been saved, through faith; and this is not of yourselves, it is the gift of God. (Ephesians 2:8) But, he says, you have been transferred to another Gospel, which is not another: because everything that is false does not stand, and what is contrary to the truth does not exist, like this: 'Do not give, O Lord, your scepter to those who are not.' (Esther 14:12) And the things that were not, God called into being, in order to make what is not. But if this is said about those who believed in the same God and had the same Scriptures, that they have been transferred to another Gospel, which is not the Gospel, what should we think about Marcion and other heretics, who reject the Creator and falsely pretend to be followers of another God, Christ? Those who do not adhere to the interpretation of the law and letter, or engage in the battle between flesh and spirit, fall and crumble, but they are in discord with the entire authority of the Church. But beautifully he says: Unless there are some who trouble you and want to pervert the Gospel of Christ. They want, he says, to change, pervert, and trouble the Gospel of Christ: but they are not able. For it is the nature of this Gospel that it cannot be anything other than true. Everyone who interprets the Gospel with a different spirit and mind than what is written, disturbs and perverts the Gospel of Christ, turning what is in front into what is behind, and what is behind into what is in front. If someone follows only the letter, they put the later things in the face. If someone relies on Jewish interpretations, they send behind those things which are established in their nature in the face. Moreover, it is appropriately said that the word 'translation' is adapted to the Galatians: for Galatia in our language means 'translation'.
If it were another gospel other than the one that the Lord has given through himself or through some other, it would not be a gospel.
He is saying, “You have not departed from this teaching to that but from the one who called you.… The very Father who gave the law is the one who called you to this gospel.… And if you desert this gospel, you will not find another. For the Lord does not preach some things through us and others through the other apostles.”
This, he says, has raised within me much surprise, because those who were taught the mystery of grace in such a way that they could become teachers of others, were so easily persuaded by deceivers.
Just as Peter says, that “there is no other name under heaven given to men, whereby we must be saved” (Acts 4:12).
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Summary
The Apostle Paul expresses profound astonishment and dismay at the Galatian believers, who have so swiftly and inexplicably turned away from the true gospel—the divine call into the grace of Christ—to embrace a fundamentally different and false message. This verse serves as an immediate and sharp rebuke, setting the urgent and confrontational tone for the entire letter as Paul addresses the severe theological drift threatening the Galatian churches.
Context
Literary Context
Galatians 1:6 marks an abrupt and dramatic shift from Paul's customary opening in his epistles. Following a brief salutation (Galatians 1:1-5), which includes a powerful statement about Christ's self-sacrifice for our sins, Paul immediately launches into a direct and emotional rebuke. Unlike other letters where he often begins with commendations or expressions of thanksgiving, his astonishment here signals the grave nature of the problem. This verse serves as the thesis statement for the entire letter, introducing the core conflict: the purity of the gospel versus the perversion of legalism. The subsequent verses (Galatians 1:7-9) further intensify this by pronouncing a curse on those who preach "another gospel," underscoring the non-negotiable truth Paul is defending.
Historical & Cultural Context
Paul is writing to churches in the Roman province of Galatia, likely established during his first missionary journey. The central issue plaguing these churches was the infiltration of "Judaizers," Jewish Christians who insisted that Gentile converts must adhere to certain aspects of the Mosaic Law, particularly circumcision (Galatians 2:3-5; Galatians 5:2-4; Galatians 6:12-13), in addition to faith in Christ, to be truly saved or fully righteous. This teaching directly undermined Paul's gospel of salvation by grace through faith alone, presenting a significant threat to the theological integrity and spiritual freedom of the Gentile believers. The Galatians' quick acceptance of this legalistic message indicates a vulnerability to false teaching and a misunderstanding of the radical implications of Christ's finished work.
Key Themes
This verse introduces several pivotal themes that Paul will expound upon throughout the letter. Firstly, it highlights The Purity and Singularity of the Gospel, emphasizing that there is only one true gospel of salvation, established by God through Christ, and any deviation from it is a perversion (Galatians 1:7-9). Secondly, the phrase "called you into the grace of Christ" underscores Salvation by Grace Alone, a foundational tenet of Paul's theology, asserting that salvation is a free gift of God, received through faith, not earned by human effort or adherence to the law (compare with Ephesians 2:8-9 - Salvation by Grace Through Faith). Lastly, Paul's "I marvel that ye are so soon removed" points to the dangerous reality of Spiritual Instability and Drifting, revealing how easily believers can be swayed from fundamental truths, even after initially embracing them, and the urgent need for firm grounding in the genuine message of Christ (as further elaborated in Galatians 3 - Justification by Faith).
Exposition and Analysis
Key Word Analysis
This word conveys Paul's profound astonishment, wonder, and even a sense of disbelief. It's not mere surprise, but a deep emotional reaction to something unexpected and deeply troubling. Paul is genuinely shocked by the Galatians' swift departure from the truth.
This verb means to transfer, change, or desert. It implies a fundamental shift in allegiance or position. The use of this word highlights that the Galatians were not merely wavering but had actively shifted their spiritual foundation, moving away from the one who called them. It suggests a perversion or turning aside from the original, true path.
This is a crucial distinction. While allos would mean "another of the same kind," héteros specifically means "another of a different kind." Paul is not saying the Galatians have adopted a slightly different version of the gospel, but a fundamentally distinct and therefore false one. This "another gospel" is not merely an alternative but an antithesis to the true gospel of Christ.
Verse Breakdown
"I marvel that ye are so soon removed"
Paul's opening expresses his profound shock and dismay. The phrase "so soon" emphasizes the astonishing rapidity with which the Galatians had abandoned the gospel message he had faithfully delivered to them. This swift defection indicates a lack of deep understanding or firm conviction in the truth they had initially embraced.
"from him that called you into the grace of Christ"
The "him that called you" refers to God the Father, the ultimate initiator of salvation. The calling is not into a system of law or human effort, but specifically "into the grace of Christ." This highlights the divine initiative and the nature of salvation as a free, unmerited gift, secured by Christ's finished work, rather than by human performance.
"unto another gospel"
This clause reveals the destination of their "removal"—a competing message that Paul immediately identifies as fundamentally different and therefore false. This "another gospel" was the legalistic teaching of the Judaizers, which sought to add works of the law (like circumcision) to faith in Christ as a requirement for salvation or spiritual perfection, thereby nullifying the sufficiency of Christ's grace.
Literary Devices
Paul employs several powerful Literary Devices to convey his urgent message. The most prominent is Apostrophe, where he directly addresses the Galatian churches, expressing his raw emotion ("I marvel"). This direct address creates a sense of intimacy and urgency, drawing the readers immediately into the gravity of the situation. There is also a strong Juxtaposition between "the grace of Christ" and "another gospel." This stark contrast highlights the irreconcilable differences between the true gospel of unmerited favor and the false gospel of human effort. Furthermore, Paul's use of the word "removed" functions as a Metaphor for spiritual apostasy, implying a physical displacement or transfer of allegiance from one spiritual foundation to another. The entire statement also carries an element of Rhetorical Question or implied incredulity, as Paul's "I marvel" suggests his utter disbelief that such a thing could happen so quickly.
Theological and Thematic Connections
Galatians 1:6 serves as a foundational declaration of the exclusivity and purity of the gospel. Theologically, it asserts that salvation is entirely a work of God's grace, initiated by His divine call and accomplished through the person and work of Jesus Christ. Any attempt to supplement this grace with human works or legalistic observances fundamentally distorts and nullifies the gospel, transforming it into "another gospel" that lacks saving power. This verse underscores the radical nature of grace—it is either entirely by grace or not grace at all—and establishes the critical importance of guarding this truth against all forms of syncretism or legalism. It sets the stage for Paul's robust defense of justification by faith alone, apart from the works of the law, which is the cornerstone of Christian freedom.
Reflection and Application
Paul's astonishment in Galatians 1:6 serves as a timeless warning for believers across generations. It compels us to cultivate a profound understanding and unwavering commitment to the singular truth of the gospel: salvation is by God's grace alone, through faith alone, in Christ alone. In a world saturated with diverse spiritual narratives and self-help philosophies, the temptation to subtly add human effort, good works, or religious rituals to the finished work of Christ remains ever-present. This verse calls us to vigilant discernment, urging us to critically examine any teaching that diminishes the sufficiency of Christ's sacrifice or suggests that our standing with God depends on anything other than His unmerited favor. It challenges us to firmly root our faith in the unadulterated message of grace, ensuring that we are not "so soon removed" from the one who called us into such glorious freedom.
Questions for Reflection
FAQ
Who is "him that called you" in this verse?
"Him that called you" refers to God the Father. It emphasizes the divine initiative in salvation, highlighting that believers are not merely choosing God, but are first called by Him into a relationship of grace through Jesus Christ. This calling is an act of sovereign grace, not based on human merit or works.
What exactly is "another gospel" that Paul condemns?
"Another gospel" (Greek: héteros euangélion) is any message that fundamentally alters or perverts the true gospel of salvation by grace through faith in Jesus Christ alone. In the context of Galatians, it specifically refers to the teaching of the Judaizers, who insisted that Gentile Christians must observe elements of the Mosaic Law, such as circumcision, in addition to faith in Christ, to be truly saved or perfected. Paul vehemently rejects this, as it undermines the sufficiency of Christ's work and the freeness of God's grace, turning salvation into a system of human achievement rather than a divine gift (see Galatians 2:16 - Justified by Faith in Christ).
Why was Paul so "marveled" or astonished at the Galatians' actions?
Paul's astonishment stemmed from the swiftness and the fundamental nature of the Galatians' departure from the truth. He was shocked that they had so quickly abandoned the liberating message of grace he had preached to them, turning instead to a legalistic system that nullified Christ's work. His marvel highlights the gravity of their spiritual instability and the dangerous implications of embracing a gospel that was not merely different, but entirely false and destructive to true faith (as further explained in Galatians 5:4 - Fallen from Grace).
Christ-Centered Fulfillment
Galatians 1:6 finds its profound Christ-centered fulfillment in the absolute sufficiency and exclusivity of Jesus Christ as the sole means of salvation. The "grace of Christ" is not merely a concept but the very essence of His person and work. It is Christ who, by His perfect life, atoning death, and glorious resurrection, fully paid the penalty for sin and secured eternal life for all who believe. Therefore, any "another gospel" that adds human works, rituals, or legalistic requirements to Christ's finished work is a direct assault on His all-sufficient sacrifice. To turn "unto another gospel" is to implicitly deny the complete efficacy of Christ's redemption, suggesting that His grace is somehow insufficient or needs human supplementation. The true gospel, which Paul so fiercely defends, centers entirely on the person and work of Jesus Christ, affirming that He is the Lamb of God who takes away the sin of the world (John 1:29 - Jesus, the Lamb of God), the one mediator between God and humanity (1 Timothy 2:5 - One Mediator), and the author and perfecter of our faith (Hebrews 12:2 - Author and Perfecter of Faith). Thus, the call "into the grace of Christ" is a call into union with Him, where all spiritual blessings are found and from whom all true life flows.