I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.

“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.”

“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."”

“"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." "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."”

“Above, the greeting came first; in what follows, the epistolary narrative follows, in which the Apostle argues against their error. Second, he admonishes them to correction, in chapter 5, where he says stand fast therefore, and so on. Now he argues against their error in two ways: both through the authority of the evangelical teaching, and through the reasoning of the Old Testament, in chapter 3, where he says O foolish, and so on. He argues against their error, then, by showing the authority of the evangelical teaching. First by showing their own fickleness as regards the light dismissal of the evangelical teaching; second by commending the authority of that evangelical teaching itself, so that the more worthy what they are dismissing is shown to be, the greater their error appears — where he says for I make known to you, and so on. Concerning the first he does two things. First he aggravates the fault; second he inflicts the penalty, where he says but though we, and so on. Now he aggravates the fault both of those who are being led astray and of those who are leading them astray, where he says unless there are some, and so on. Concerning the first he does three things. First he aggravates the fault of those being seduced from the fickleness of their mind. Hence he says I marvel — as if to say: since you know how many good things have been said to have come to you through Christ, and that although you were so well instructed by me, nevertheless so, that is, to such an extent and so vehemently, that you seem already to have forgotten, so soon, that is, in so short a time, you are removed — so as to play on the name; for Galatia is said to mean "removal" or "translation." As if to say: you are Galatians, because you are removed so quickly. Ecclesiasticus 19:4: he who believes quickly is light of heart. Second, he aggravates their fault from that which they left. For if reason withdraws and is transferred away from evil, it is commendable and does well; but when it withdraws from the good, then it is culpable. And thus these men had been transferred away from the good. And therefore he says to them: and if it is to be marveled at that you are removed so quickly and thus, he nevertheless adds matter for wonder, namely that you are removed from him, that is, from God, and from his faith, who called you into the grace of Christ, that is, into participation in the eternal good, which we have through Christ. 1 Peter 2:9: giving thanks to God, who has called you into his wonderful light. Likewise 2 Peter 2:21: it would have been better for them not to have known the way of truth, than, and so on. Third, he aggravates their fault from that to which they have been turned, because they have not been turned to the good, but to evil. Hence he says unto another gospel, that is, of the old law, which is a good annunciation insofar as it announces certain goods, namely temporal and carnal ones. Isaiah 1:9: if you be willing and will hearken to me, and so on. But nevertheless it is not perfect and simply so, as the Gospel is; because it does not announce perfect and greatest goods, but small and least ones. But the new law is perfectly and simply the Gospel, that is, a good annunciation, because it announces the greatest goods, namely heavenly, spiritual, and eternal ones. And although it be another gospel according to the tradition of the false apostles, nevertheless according to my preaching it is not. For it is other in its promises, but it is not other in its figure, because the same thing is contained in the Old Testament and in the New: in the Old indeed as in figure, in the New indeed as in the reality and expressly. And thus it is another gospel as regards those things which appear outwardly, but as regards those things which are within and are contained, it is not other. But although it is not other in itself, nevertheless it can become other through the fault of others, namely of those who are leading astray. And therefore, aggravating their fault, he says unless there are some, namely seducers, who trouble you, that is, who becloud the purity of your understanding, with which you had been imbued through the truth of the faith. Because, although the same thing is contained as regards the inner understanding through the Old and New Testament, as has been said, nevertheless if after the reception of the New Testament the Old is repeated, it seems to be shown that the New is not perfect, and that the one is other than the other. And therefore he says that it is not other, unless there are some, etc., because these false apostles, after the reception of the evangelical faith, were compelling them to be circumcised, showing through this that circumcision is something other than Baptism and effects something that Baptism cannot effect, and therefore these men are troubling you. Below, 5:12: I would that they were even cut off who trouble you, and so on. And they truly trouble you, because they wish to convert the Gospel of Christ, that is, the truth of the evangelical teaching into the figure of the law, which is absurd and the greatest disturbance. For a thing ought to be converted into that toward which it is ordered; but the New Testament and the Gospel of Christ is not ordered toward the Old, but rather on the contrary the old law is ordered toward the new law, as figure toward truth; and therefore the figure ought to be converted into the truth, and the old law into the Gospel of Christ, but not the truth into the figure, nor the Gospel of Christ into the old law: which is clear from the very usage of speech. For we do not say that a man is like the image of a man, but rather the other way around, the image is like the man. Jeremiah 15:9: they themselves shall be turned to thee, etc.; and Leviticus 26:10: new things coming upon you, and so on. Consequently, after the aggravation of the fault, the infliction of the penalty is set down, when he says but though, and so on. And concerning this he does two things. First he promulgates the sentence; second he assigns the reason for the sentence, where he says for do I now persuade men, and so on. Concerning the first he does two things. First he shows the authority of his sentence; second he pronounces it, where he says as I have said before, and so on. Now he shows that the authority of his sentence is great, in that it would have efficacy not only against perverters and against seducers who are subjects, but even against equals, such as the other apostles are, and even against superiors, such as the Angels are, if they were guilty of this crime, namely of converting the Gospel into the old law. And therefore he says: for the authority of our sentence which I promulgate (which is excommunication) has efficacy not only against those who intend such things, but though we, namely the apostles, or an angel, good or bad, coming from heaven should preach a gospel besides that which has been preached by us, let him be anathema, that is, he shall be guilty of this sentence, which we promulgate. Now for the evidence of what has been said, three things must be inquired into. First, what this word "anathema" signifies. Concerning which it must be known that anathema is a Greek word, and it is compounded from ana, which is "up" or "upward," and thesis, "a positing," as it were "a placing on high." And it arose from a certain ancient custom. For the ancients, when they fought, would sometimes seize some plunder from the enemies, which they did not wish to convert to their own use, but they would hang it up in temples, or in some public place of the city, as it were set apart from the common use of men, and the Greeks called every such thing thus hung up anathema; and from this the custom grew up, that everything which was excluded from common use was said to be anathematized. Hence it is said in Joshua 6:17 concerning Jericho and all the things that are in it, that Joshua straightway anathematized them. And therefore this also grew up in the Church, that those who are excluded from the common fellowship of the Church, and from participation in the sacraments of the Church, are said to be anathematized. Second, the reason must be inquired into of what he says though we or an angel, and so on. Here it must be known that there is a threefold teaching. The first is that of the philosophers, who by the guidance of their own reason arrived at the knowledge of their teaching. There is another teaching, which is handed down through Angels, as the old law is. For the law was not brought forth by human will (as is said at Galatians 3:19), but through Angels in the hand of a mediator, as is said below at 3:19. But there is a certain teaching handed down by God immediately, as the teaching of the Gospel is. John 1:18: no man hath seen God at any time, and so on. Hebrews 1:2: in these last days hath spoken to us by his Son. And afterward: which having received a beginning, and so on. Therefore the teaching which is handed down through a man can be changed and revoked through another man who knows better, just as one philosopher refutes the sayings of another; likewise through an Angel who sees the truth more keenly. Also the teaching which is handed down through an Angel could perhaps be removed through another, superior Angel, or through God. But on the other hand the teaching which is handed down immediately by God cannot be made void either through a man or through an Angel. And therefore if it should happen that a man or an Angel should say something contrary to that which has been handed down by God, his own statement is not against the teaching, so as through this to be made void and rejected, but rather the teaching is against him, because he who speaks it ought to be excluded and rejected from the communion of that teaching. And therefore the Apostle says that the dignity of the evangelical teaching, which is handed down immediately by God, is of such great dignity, that whether a man or an Angel should preach a gospel other than that which has been preached in it, he is anathema, that is, he is to be cast out and rejected. Third, it is necessary to resolve the objections which occur concerning this. Of which one is: since an equal does not have authority over an equal, and much more does not have it over a superior, it seems that the Apostle could not excommunicate the apostles who were his equals, and still less the Angels who are superiors. Matthew 11:11: he that is the lesser in the kingdom of heaven is greater than he. Therefore it is not anathema through this. To this it must be said that the Apostle uttered this sentence, not by his own authority, but by the authority of the evangelical teaching, of which he was the minister, of which teaching the authority is such that whoever speak against it are to be excluded and rejected. John 10: the word that I have spoken, the same shall judge him in the last day, and so on. Another question is, because he himself says besides that which has been preached. Therefore no one ought to teach, or to preach, except what is written in the epistles and in the Gospel. But this is false, because it is said at 1 Thessalonians 3:10: that we may accomplish those things that are wanting to your faith, and so on. I respond. It must be said that nothing else is to be preached as gospel, than that which is contained in the Gospels, and in the epistles, and in sacred Scripture, implicitly or explicitly. For sacred Scripture and the Gospel preach that Christ is to be believed in explicitly. Hence whatever is contained in them implicitly, which serves toward his teaching, and toward the faith of Christ, can be preached and taught. And therefore when he says besides that, etc., that is, adding something wholly foreign. Apocalypse, at the end: if any man shall add to these things, or shall add, namely something wholly foreign, God shall add unto him the plagues written in this book. And Deuteronomy 4: you shall not add anything, etc., namely contrary or foreign, neither shall you take away, and so on. Consequently, when he says as I have said before, etc., he pronounces his sentence in respect of evil, saying: as I have said before concerning Angels and apostles, I say the same concerning the seducers. If any seducer shall preach a gospel besides that which you have received from me, let him be anathema, that is, excommunicated. And this is the sentence which he pronounces. But are all heretics excommunicated by this? It seems not, because it is said at Titus 3:10: a man that is a heretic, after the first and second admonition, avoid, and so on. I respond. It must be said that someone can be called a heretic either because he simply errs out of ignorance, and from this he is not excommunicated; or because he errs out of obstinacy and strives to pervert others, and then he incurs the canon of a sentence already passed. But whether from that time he pronounced sentence against heretics by these words is doubtful, since nevertheless sentence has already been passed against heretics in the Councils. It can nevertheless be said that perhaps here they are shown to be worthy of excommunication. Consequently, when he says for do I now persuade men, etc., he shows the reason for the sentence. Here first he sets down the reason for the sentence itself; second he here makes clear his purpose, where he says or do I seek, and so on. For someone could say: why do you excommunicate in this way? Perhaps some are friends, or persons of some authority, therefore it ought not to be done thus. Therefore the Apostle, responding, says: nay rather, it ought to be done thus, because these things which I now say are not for the favor of men, but that I may please God, and this is what he says for do I now, that is, after my conversion, or in this epistle, persuade men, that is, does my desire tend to this, that I might please men, or God? As if to say: these things which I do, I do for this reason, that I may please God alone. 1 Thessalonians 2:4: we speak not as pleasing men, but God, and so on. Nor indeed do we speak by the authority of men, but by the divine authority. But that I do not intend to please men is clear from my intention and from my purpose. For I do not seek to please men, that is, it is not of my intention to convert men, that I may please men only, but for the honor of God. And this is clear, because if I still intended to please men, as I once pleased them, I should not be the servant of Christ. The reason for which is that these things are contrary to one another. To this extent, namely, that I should wish to please men for the sake of men, not referring that to God. For if I should intend at some time to please men for this reason, that I might draw them to God, I do not sin. But if in the first way, I am not the servant of Christ. Isaiah 28:20: the bed is straitened, so that one must fall out, and so on. Matthew 6:24: no man can serve two masters, and so on. Psalm 52:6: they are confounded that please men.”

“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."”

“I marvel that ye are so soon removed,.... The apostle now enters on the subject matter of this epistle, and opens the occasion and design of it, which were to reprove the Galatians for their instability in the Gospel; and, if possible, to reclaim them, who were removed, or removing from the simplicity of it; and which was very surprising to the apostle, who had entertained a good opinion of them, looked upon them as persons called by the grace of God, well established in the doctrines of the Gospel, and in no danger of being carried away with the error of the wicked the person from whom he says they were removed is, from him that called you into the grace of Christ; by whom is meant, not the apostle himself, who had been an instrument in the calling of them to the knowledge of Christ, and the participation of his grace, and from whose Gospel, or the Gospel as preached by him, in its clearness and purity, they were now departing; but either Christ, and so the Syriac and Arabic versions read the words, "from Christ who called you by own grace"; or rather God the Father, and some copies read, "into", or "by the grace of God": to whom calling is most commonly ascribed in the sacred writings: and which is to be understood, not of a ministerial call, or a call to preach the Gospel of Christ; though there might be some in these churches who were called both internally and externally to that sacred office; nor a mere outward call by the ministry: for though doubtless there might be some among them who were only so called, yet as much as they were under profession of Christ, and nothing appearing to the contrary, they were all in a judgment of charity looked upon as effectually called by the grace of God; which calling is here meant: for they were called "into the grace of Christ"; some read it, "in", or "by the grace of Christ": referring it either to the moving cause of calling, which is not the works and merits of men, but the free grace and favour of God in Christ; or to the efficient cause of it, which is not the power and will of man, but the efficacious grace of Christ, through the powerful operations of his Spirit: but the words are well rendered, "into the grace of Christ"; that is, to the enjoyment of the fulness of grace which is in Christ; of all the blessings of grace he has in his hands; such as justification, peace, pardon, atonement, wisdom, strength, joy, comfort, and every supply of grace; and particularly fellowship with him, into which the saints are called, and than which nothing is more desirable: but the difficulty is, how such persons can be said to be removed from God, who has thus called them to partake of grace in Christ. They are not, nor can they be removed from the everlasting and unchangeable love of God to them in Christ, of which their calling is a fruit, effect, and evidence; nor from their covenant interest in him, which is immovable and inviolable; nor from a state of justification, in which they openly are, who in the effectual calling have passed from death to life, and so shall never enter into condemnation; nor from the family and household of God, in which they are; no, nor from the grace of calling with which they are called by God, and which has eternal salvation inseparably connected with it; but this must be understood doctrinally of their removal from the Gospel of Christ, though not of a total and final one. It is observed by some, that the word used is in the present tense, and shows that they were not gone off from the Gospel, but were upon going, so that the apostle had some hopes, yea, confidence of their being restored, Gal 5:10. 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: but what increased the apostle's surprise, and aggravated their sin and weakness, was, that they were "so soon" removed from the simplicity of the Gospel; he having been with them but a few years before, and preached the Gospel to them, which the means of their conversion, and of planting churches among them; at least he had lately paid them a visit, when he afresh strengthened them in the faith of the Gospel, Act 18:23. Or this may regard that easiness of mind which appeared in them, who upon the first attack of them by the false teachers, were weakly and cowardly giving up their faith, and at once giving into the notions of these men, as soon as they were proposed unto them. That which they are said to be removed unto is another Gospel, different from that, and very unlike to what had been preached to them, and they had received; which had nothing of the grace of Christ, of the doctrines and blessings of grace that had, by which they were called; very different from the Gospel of Christ, and his apostles, insomuch that it did not deserve the name of a Gospel; and the apostle calls it so, not that he thought it to be one, but because it was in the opinion of others, and was so styled by the false apostles; wherefore, by way of concession, he so calls it, though he immediately corrects it.”

“I marvel that ye are so soon removed - It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation. From him that called you - The apostle seems here to mean himself. He called them into the grace of Christ; and they not only abandoned that grace, but their hearts became greatly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, Gal 4:14-16. Another gospel - It is certain that in the very earliest ages of the Christian Church there were several spurious gospels in circulation, and it was the multitude of these false or inaccurate relations that induced St. Luke to write his own. See Luk 1:1. We have the names of more than seventy of these spurious narratives still on record, and in ancient writers many fragments of them remain; these have been collected and published by Fabricius, in his account of the apocryphal books of the New Testament, 3 vols. 8vo. In some of these gospels, the necessity of circumcision, and subjection to the Mosaic law in unity with the Gospel, were strongly inculcated. And to one of these the apostle seems to refer.”

“This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. (Calmet) — To another gospel: which is not [2] another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which St. Chrysostom makes on the 7th verse. Where are they, saith he, who condemn us (Catholics) for the differences we have with heretics? and who pretend there is no such essential difference betwixt us and them, so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. — Let them hear what St. Paul says, that they destroyed the gospel who made any such innovations: to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. St. Paul says, this is to change and destroy the gospel; he repeats anathema against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only St. Chrysostom but also St. Paul, of uncharitableness, &c. (Witham)”

“Without the usual expressions of thanksgiving for their faith, &c., he vehemently plunges into his subject, zealous for "the glory" of God (Gal 1:5), which was being disparaged by the Galatians falling away from the pure Gospel of the "grace" of God. I marvel--implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations. so soon--after my last visit; when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be "soon" to have fallen away, if they were apparently sound at the time of his visit. Gal 4:18, Gal 4:20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Gal 4:18; Gal 4:20; also see Introduction. If from Ephesus, the interval would be not more than one year. BIRKS holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the "so soon" here: with Gal 4:18, "It is good to be zealously affected always in a good thing, and not only when I am present with you." If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his "absence" than in his "presence." But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Gal 4:13. removed--Translate, "are being removed," that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [PARÆUS] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, "ye are being removed," implies that their seduction was only in process of being effected, not that it was actually effected. WAHL, ALFORD, and others take the Greek as middle voice. "ye are removing" or "passing over." "Shifting your ground" [CONYBEARE and HOWSON]. But thus the point of Paul's oblique reference to their misleaders is lost; and in Heb 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Introduction and CÆSAR [Commentaries on the Gallic War, 3.19]. from him that called you--God the Father (Gal 1:15; Gal 5:8; Rom 8:30; Co1 1:9; Th1 2:12; Th1 5:24). into--rather, as Greek, "IN the grace of Christ," as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on Co1 7:15; Rom 5:15, "the gift by (Greek, 'in') grace (Greek, 'the grace') of (the) one man." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life. another--rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel.”