Galatians Commentary

Ver 6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”,

I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ.

Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore "removed from Christ." They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness.

On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, ("ye are removed") he appears to say that they were only in the act of failing. As if he had said, "I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat."

From Christ, who called you by grace. Others read it, "from him who called you by the grace of Christ," understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous.

So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity.

Ver 7. but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ.

Which is not another thing. Some explain it thus, "though there is not another gospel;" as if it were a sort of correction of the Apostle's language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, "What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more." But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, "this amounts to nothing, but that you wish to deceive."

And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined.

The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle's reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name.

Ver 8. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed.

But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: "We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish." Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry.

Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and "find no rest for the sole of their foot" (Genesis 8:9), Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it.

And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. "You wish to have everything which comes from you received without hesitation, because it is your own." To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God.

Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle's proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels.

And thus, when he pronounces a curse on angels who should teach any other doctrine though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul's preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, "let him be accursed," the meaning must be, "let him be held by you as accursed." In expounding 1 Corinthians 12:3, we had occasion to speak of the word accursed. Here it denotes cursing.

Ver 9. As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed.

Let him be cursed. Paul repeats the curse, directing it now upon other persons. Before, he cursed himself, his brethren, and an angel from heaven. "Now," he says, "if there are any others who preach a gospel different from that you have received from us, let them also be accursed." Paul herewith curses and excommunicates all false teachers including his opponents. He is so worked up that he dares to curse all who pervert his Gospel. Would to God that this terrible pronouncement of the Apostle might strike fear into the hearts of all who pervert the Gospel of Paul.

The Galatians might say: "Paul, we do not pervert the Gospel you have brought unto us. We did not quite understand it. That is all. Now these teachers who came after you have explained everything so beautifully." This explanation the Apostle refuses to accept. They must add nothing; they must correct nothing. "What you received from me is the genuine Gospel of God. Let it stand. If any man brings any other gospel than the one I brought you, or promises to deliver better things than you have received from me, let him be accursed."

In spite of this emphatic denunciation so many accept the pope as the supreme judge of the Scriptures. "The Church," they say, "chose only four gospels. The Church might have chosen more. Therefore the Church is above the Gospel." With equal force one might argue: "I approve the Scriptures. Therefore I am above the Scriptures. John the Baptist confessed Christ. Hence he is above Christ." Paul subordinates himself, all preachers, all the angels of heaven, everybody to the Sacred Scriptures. We are not the masters, judges, or arbiters, but witnesses, disciples, and confessors of the Scriptures, whether we be pope, Augustine, Aquinas, Luther, Paul, or an angel from heaven.

As we said before. Observe the expression -- ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, -- meaning by another gospel, one to which the inventions of other men are added; for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions.

To what poor subterfuges do the Papists resort, in order to escape from the Apostle's declaration! First, they tell us, that we have not in our possession the whole of Paul's preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul's doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul's preaching; so that these cavils will avail them nothing.

Ver 6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”,

Him who called you. That which inclines some to think that Paul meant himself, was his instrumentality in the conversion of these Galatians; and his complaints of them in this Epistle, for their deserting his doctrine, and alienation from him; but then the substantive to the participle must be understood, and the call must be understood of the external call only, by the ministry of the word.

It therefore seems rather to be understood of God; the apostles generally ascribe calling to God, Galatians 5:8; 1 Thessalonians 5:24; 2 Thessalonians 2:14; 1 Peter 1:2, 15; 2 Peter 1:3. Nor does it seem proper to refer the action to Christ, because the apostles ordinarily ascribe calling to the First Person in the Trinity, calling us by Christ, as Romans 8:30; 2 Thessalonians 2:13, 14, 16; 2 Timothy 1:9; 1 Peter 5:10; besides, the grace of Christ is here made the term to which they are called.

Though this would supply the participle with a substantive in the text, yet it seems both too remote, and also to alter the sense of the text; making it to run thus, from "Christ that called you unto grace," instead of "him that called you into the grace of Christ." By which grace the apostle doubtless means not the doctrine of the gospel only, though that be sometimes called grace, but all the benefits of the gospel, justification, reconciliation, adoption; which are all properly called the grace of Christ, as being the purchase of his blood.

To a different “good news.” Their objection to Paul's Gospel is identical to that recorded in Acts 15 to the effect that it was not enough for the Galatians to believe in Christ, or to be baptized, but that it was needful to circumcise them, and to command them to keep the law of Moses, for "except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts 15:1). As though Christ were a workman who had begun a building and left it for Moses to finish.

Ver 7. but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ.

There isn’t another good news. From the Book from Genesis to Revelation there is only one gospel-that first preached in the Garden of Eden when the message went forth that the Seed of the woman should bruise Satan’s head (Genesis 3:15). That was the gospel, salvation through the coming Christ, the Son of God born of a woman.

Abraham was given the same gospel. When God had given the word, “In thy seed [which is Christ] shall all the nations of the earth be blessed.” That was the gospel, that all nations were to be blessed through Christ, the Seed of Abraham. And “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3). He was justified by faith because he believed the gospel.

David, stained with sin, the twin sins of adultery and murder, cries, “Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalms 51:16-17). “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psalms 51:7). And there is only one way a poor sinner can be purged, and that is by the precious blood of the Lord Jesus Christ. David looked on in faith to the Christ, the Son of God, and his hope was in this one gospel.

Isaiah proclaimed the gospel when he looked down through the ages and cried, “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). Jeremiah preached the gospel when he said, “This is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6). Zechariah gospel's, “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered” (Zechariah 13:7).

John the Baptist came preaching the gospel of the kingdom, and as he pointed to Jesus he said, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Jesus Himself proclaimed this gospel when He said, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

Peter’s gospel when he spoke of Jesus, saying, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43). John the apostle's gospel who said, “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). James the apostle's gospel who said, “Of his own will begat he us with the word of truth” (James 1:18). Paul’s gospel when he declared, “Through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things” (Acts 13:38-39).

This is the gospel that they will celebrate through all the ages to come as millions and millions of redeemed sing their song of praise, “Unto him that loveth us, and loosed us from our sins in his own blood” (Revelation 1:5).

One gospel! And there is no other!

Ver 8. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed.

Ver 9. As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed.

Ver 6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”,

Marius Victorinus comments, "The gospel Paul announces is sure: that Christ is the Son of God, the power of God for salvation to all that believe, to the Greeks and to the Jews—and nothing besides! In fact, all hope for salvation and for the grace of God pertaining to us lies in faith pertaining to Christ, to the effect that we would believe he is the Son of God, that he suffered for our sake and rose again, from which we too might arise with the forgiveness of sins. This is the true gospel that Paul announces. Therefore, if anyone adds on something else—like Judaism, circumcision, sabbath observance, and other things of this sort—he is sinning and is a stranger to the truth." (Commentary on Galatians, translated by Stephen Andrew Cooper, pg. 253).

John Gill comments, "And besides, though such as are truly called by grace cannot be finally and totally deceived by false prophets and false teachers, yet they may be greatly unhinged by them, and may fall from some degree of steadfastness in the doctrine of faith, which was the case of these Galatians" (Gill's Exposition of the Entire Bible).

J. B. Lightfoot comments, "An indignant expression of surprise takes the place of the usual thanksgiving for the faith of his converts. This is the sole instance where St. Paul omits to express his thankfulness in addressing any church." (St. Pauls Epistle to the Galatians).

Ver 7. but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ.

Cyril of Alexandria writes, "We must try therefore and that most straitly, writings on the Divine doctrines, and if any should go along with the sacred Scriptures and speed its clear and most unerring way therein, let it be acclaimed by us too with testimonies to its orthodoxy: but if it form its language cold and astray and amiss, yea rather giver of destruction to the readers, let it hear from every mouth, But ye are uttering and telling us another error." (Five Tomes Against Nestorius, Book 1, para 3).

The Glossa Ordinaria says, "The canonical books have been brought about through the dictation of the Holy Spirit. It is not known, however, at which time or by which authors the non-canonical or apocryphal books were produced. Since, nevertheless, they are very good and useful, and nothing is found in them which contradicts the canonical books, the church reads them and permits them to be read by the faithful for devotion and edification. Their authority, however, is not considered adequate for proving those things which come into doubt or contention, or for confirming the authority of ecclesiastical dogma, as blessed Jerome states in his prologue to Judith and to the books of Solomon. But the canonical books are of such authority that whatever is contained therein is held to be true firmly and indisputably, and likewise that which is clearly demonstrated from them. For just as in philosophy a truth is known through reduction to self-evident first principles, so too, in the writings handed down from holy teachers, the truth is known, as far as those things that must be held by faith, through reduction to the canonical scriptures that have been produced by divine revelation, which can contain nothing false. Hence, concerning them Augustine says to Jerome: To those writers alone who are called canonical I have learned to offer this reverence and honor: I hold most firmly that none of them has made an error in writing. Thus if I encounter something in them which seems contrary to the truth, I simply think that the manuscript is incorrect, or I wonder whether the translator has discovered what the word means, or whether I have understood it at all. But I read other writers in this way: however much they abound in sanctity or teaching, I do not consider what they say true because they have judged it so, but rather because they have been able to convince me from those canonical authors, or from probable arguments, that it agrees with the truth." (Prologue).

John Wesley comments, "Which, indeed, is not properly another gospel. For what ye have now received is no gospel at all; it is not glad, but heavy, tidings, as setting your acceptance with God upon terms impossible to be performed." (John Wesley's Explanatory Notes on the Whole Bible).

Ver 8. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed.

Vincent of Lerins comments, "Why does he say 'Though we'? why not rather 'though I'? He means, 'though Peter, though Andrew, though John, in a word, though the whole company of apostles, preach unto you other than we have preached unto you, let him be accursed.' Tremendous severity! He spares neither himself nor his fellow apostles, so he may preserve unaltered the faith which was at first delivered. Nay, this is not all. He goes on 'Even though an angel from heaven preach unto you any other Gospel than that which we have preached unto you, let him be accursed.' It was not enough for the preservation of the faith once delivered to have referred to man; he must needs comprehend angels also." (The Commonitory, ch 8).

Thomas Aquinas comments, "Now, a teaching passed on by a man can be changed and revoked by another man who knows better, as one philosopher refutes the sayings of another... But a teaching that comes directly from God can be nullified neither by man nor angel. Hence if a man or an angel were to state anything contrary to what has been taught by God, such a statement would not contradict God’s teaching, so as to void or destroy it; rather, God’s teaching would be against him... Hence the Apostle says that the dignity of the Gospel teaching, which has come directly from God, is so great that if a man or even an angel preached another Gospel besides that which he has preached among them, he is anathema, i.e., must be rejected and expelled...nothing is to be taught except what is contained, either implicitly or explicitly, in the Gospels and epistles and Sacred Scripture. For Sacred Scripture and the Gospels announce that Christ must be believed explicitly. Hence whatever is contained therein implicitly and fosters its teaching and faith in Christ can be preached and taught. Therefore, when he says, besides that which you have received, he means by adding something completely alien: 'If any, man shall add to these things, God shall add unto him the plagues written in this book' (Rev 22:18). And 'Neither add anything,' i.e., contrary or alien, 'nor diminish' (Deut 12:32)." (Commentary on Saint Paul's Epistle to the Galatians).

John Calvin comments, "And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. 'You wish to have everything which comes from you received without hesitation, because it is your own.' To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God." (Commetary on Galatians).

Ronald Y. K. Fung comments, "This implies (a) that the gospel embodies a core of fixed tradition which is normative so that no preaching deviating from it can be called 'gospel' in the proper sense of the word, and (b) that the authority of the gospel resides primarily in the message itself and only secondarily in the messenger." (The Epistle to the Galatians, NICNT, 1970).

Ver 9. As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed.

Tertullian writes, "But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule of faith, will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith?... In the Lord's apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations of mankind the doctrine which they had received from Christ. If, therefore, even 'an angel from heaven should preach any other gospel' than theirs, he would be called accursed by us... in order that the truth may be adjudged to belong to us, 'as many as walk according to the rule,' which the church has handed down from the apostles, the apostles from Christ, and Christ from God, the reason of our position is clear, when it determines that heretics ought not to be allowed to challenge an appeal to the Scriptures... I hold sure title-deeds from the original owners themselves, to whom the estate belonged. I am the heir of the apostles." (Prescription Against Heretics, 3, 6, 32, 37).

Dionysius of Alexandria writes, "... [if] anyone alter or destroy [it], or [say] that he was either not God or not man, or that he did not die or rise again, or that he is not coming again to judge the quick and the dead; or if he preach any other gospel than we have preached, let him be accursed, says Paul. But if anyone despises the doctrine of the resurrection of the body, let such an one be at once ranked with the dead. For these reasons, that we may be in accord, church with church and bishop with bishop and elder with elder, let us be careful in our utterances." (Dionysius' Letter to Stephen, I).

John Calvin comments, "Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, — meaning by another gospel, one to which the inventions of other men are added; for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions." (Commentary on Galatians).

Ver 6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”,

Paul begins this section with a tone of astonishment, using the phrase "I am amazed" (Greek: θαυμάζω, thaumazō). This rhetorical device sets the stage for the severity of his rebuke. His amazement does not stem from mere surprise but from profound dismay at the Galatians’ actions. By immediately expressing astonishment instead of gratitude, Paul signals that the Galatians’ situation is dire.

The word "deserting" (Greek: μετατίθεσθε, metatithesthe) carries strong connotations. It was often used in military or political contexts to describe an act of treason or betrayal. This choice of word underscores the seriousness of the Galatians’ departure—it is not just a theological misstep but an act of disloyalty to God Himself.

Paul’s phrase "so quickly" adds another layer of urgency and critique. It implies that the Galatians’ shift happened with alarming speed, possibly shortly after Paul had evangelized them. This suggests a lack of discernment and stability in their faith, making them susceptible to false teachings.

Ver 7. but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ.

Ver 8-9. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed. As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed.