I am amazed
The Greek word used here is "θαυμάζω" (thaumazō), which conveys a sense of wonder or astonishment. Paul expresses his deep surprise and disappointment at the Galatians' swift departure from the true gospel. This astonishment is not just a casual surprise but a profound sense of disbelief that they could so easily be swayed. In the context of the early church, where the gospel message was still being solidified and spread, such a quick turn from the truth was alarming and required immediate attention.

how quickly
The phrase indicates the speed at which the Galatians were abandoning their faith. The Greek word "ταχέως" (tacheōs) suggests a rapid or hasty action. This highlights the vulnerability of the Galatian believers to false teachings and the urgency with which Paul addresses the issue. Historically, this reflects the challenges faced by the early church in maintaining doctrinal purity amidst diverse cultural and religious influences.

you are deserting
The term "μετατίθεσθε" (metatithesthe) implies a transfer or change of position. It is a strong word that suggests a deliberate act of turning away or apostasy. In a military context, it could mean a soldier deserting his post. Spiritually, it signifies a serious breach of faith, as the Galatians were abandoning their allegiance to the true gospel for something false.

the One who called you
This phrase refers to God, who initiates the call to salvation. The calling is not based on human merit but on divine grace. The Greek word "καλέσαντος" (kalesantos) emphasizes the divine initiative in salvation. This calling is a central theme in Pauline theology, underscoring that salvation is a work of God from beginning to end.

by the grace of Christ
Grace, or "χάρις" (charis) in Greek, is the unmerited favor of God. It is through Christ's sacrificial death and resurrection that believers receive this grace. The phrase underscores the foundation of the Christian faith: salvation is a gift, not earned by works but given freely through Jesus Christ. This grace is the cornerstone of the gospel, contrasting sharply with the "different gospel" that the Galatians were turning to, which likely involved legalistic practices.

and are turning
The Greek word "μετατίθεσθε" (metatithesthe) is used again, reinforcing the idea of a shift or change in allegiance. This repetition emphasizes the seriousness of their action. The Galatians were not merely considering other teachings; they were actively in the process of turning away from the true gospel.

to a different gospel
The term "ἕτερον" (heteron) means another of a different kind. Paul is not suggesting there is another legitimate gospel but rather a distortion of the true gospel. This "different gospel" likely included elements of Judaizing legalism, which added requirements to the simple faith in Christ. Paul’s use of the term highlights the exclusivity and sufficiency of the true gospel of Christ, warning against any additions or alterations that compromise its integrity.

(6-10) The Apostle is surprised at their rapid defection. The doctrine to which they had at first given in their adhesion was a doctrine of salvation by grace: they now imagined that they were only hearing a different version of the same truths. A different version? How was that possible? There could not be any second gospel, nor was there really anything of the kind. It was not a new gospel, but only a factious perversion of the old. Those who do this--no matter who they be--are accursed. That, at least, is plain speaking, and no one can accuse it of time-serving.

The Apostle had ended his address to the Galatians abruptly, and now he plunges abruptly, and without more preface, into the midst of his charges against them. He cannot understand their sudden apostasy.

(6) Removed.--The Greek word is one regularly used for a "deserter," "turn-coat," or "apostate," either in war, politics, or religion. The tense is strictly present: "You are now, at this moment, in the act of falling away."

Him that called you.--The call of the Christian is attributed by St. Paul to God the Father; so even in Romans 1:6. The Christian, having been called by God, belongs to Christ. The part taken by Christ in the calling of the Christian is rather a mediate agency, such as is expressed in the next phrase.

Into the grace of Christ.--Rather, by the grace of Christ. The grace (i.e., the free love) of Christ becomes the instrument of the divine calling, inasmuch as it is through the preaching of that free love and free gift that the unbeliever is at first attracted and won over to the faith. The "grace of Christ" is His voluntary self-surrender to humiliation and death, from no other prompting than His own love for sinful men.

(6, 7) Unto another gospel: which is not another.--It is to be regretted that the English language hardly admits the fine shade of distinction which exists here in the Greek. The Greek has two words for "another:" one (the first of those which is here used) implying a difference in kind, the other implying mere numerical addition.

Another gospel do I call it? That would seem to concede its right to be called a gospel at all. It might be supposed to be some alternative theory, existing side by side with that which you originally heard; but this cannot be. This "other gospel" is not a second gospel; for there cannot be two gospels. The inference, therefore, to be drawn is that it is not a gospel in any sense of the word. This, then, may be dismissed. It is no true gospel, but only mischievous and factious meddling on the part of certain false teachers.

Verse 6. - It is unnecessary again to remark on the disturbance of mind indicated by the abruptness with which the apostle plunges into the language of reproof. It cannot fail to strike every careful reader. I marvel (θαυμάζω); I do marvel. The verb is used here with reference to something disappointing, something felt to be painful as well as strange. So Mark 6:6 with reference to the unbelief of the Nazarenes. It is unjust to the apostle to take this "I do marvel" of his as a mere artifice of politic address: though unquestionably, as Chrysostom and Luther have well noted, it does soften his rebuke. The apostle was genuinely surmised; for he had had so much reason for thinking well of them (comp. Galatians 3:1; Galatians 4:14, 15; Galatians 5:7). How could converts, once so cordial and affectionate, have possibly been so misled? As he reflects on the case, whatever feeling of resentment mingled with his surprise turns off upon the pseudo-evangelists misleading them; and accordingly it is upon these that his anathema is pronounced, not upon them at all (cf. Galatians 5:9, 12). They, indeed, by listening to the false teaching, were in danger of falling from grace; but this he rather compassionates than angrily denounces. That ye are so soon removed (ὅτι οὕτω ταχέως μετατίθεσθε); that ye are so quickly falling away. This "quickly" has been taken by many as meaning "so soon after ye were called," and as consequently furnishing some ground for determining the time of the writing of the Epistle. But the comparison of the use of the same adverb (ταχέως) in 2 Thessalonians 2:2, "Be not quickly shaken;" and in 1 Timothy 5:22, "Lay hands hastily on no man," suggests rather the meaning, "so quickly upon being solicited thereto." The verb μετατίθεσθαι, to transfer one's self to a different course of thinking, acting, partisanship (cf. Liddell and Scott, 'Lexicon'), is used both in an unfavourable and in a good sense. Thus 2 Macc. 7:24, Μεταθέμενον ἀπὸ τῶν πατρίων νόμων "If he would give over following the laws of his country;" Appian, 'Bell. Mithr.,' 41: "Falling away, going over, from (ἀπὸ) Archelaus to Sylla;" Jamblich, 'Protrept,' 17, "Change from (ἀπὸ) a restless and profligate mode of life to an orderly one." The verb, being in the present tense, and not in the aorist or the perfect, suggests the idea of an action in its commencing stage, and not yet fully consummated; as Chrysostom observes: "That is, 'I do not yet believe nor suppose that the delusion has got to be complete' - the language of one who will fain win them back." From him that called you into the grace of Christ (ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Ξριστοῦ); from him that called you w be in the grace of Christ. The phrase, "he that called you," recites the personality of "our God and Father," spoken of in vers. 3, 4. The calling of man into the kingdom of God is habitually ascribed by St. Paul to the First Person in the Trinity (cf. ver. 15; Romans 8:30; Romans 9:24, 25; 1 Corinthians 1:9; 1 Corinthians 7:15, 17; 1 Thessalonians 2:12; 2 Thessalonians 2:14; 2 Timothy 1:9). God's name is omitted, as in ver. 15 (where it is wanting in the more recent texts), and Galatians 2:8, "For he that wrought for Peter." The apostle impressively, even startlingly, describes their defection from the truth of the gospel as no other than a defection from God himself; similarly to the strain of language pursued in Hebrews 3:12-15. "The grace of Christ" recites the state of acceptance with God into which Christians are brought by Christ through faith in him. So Galatians 5:4. "Fallen away from grace;" Romans 5:2, "Through whom we have also had our access by faith into this grace wherein we stand." The genitive, "of Christ," denotes the Author, as in" the peace of God" (Philippians 4:7); "righteousness of God" (Romans 1:17; Romans 3:21, etc.). There is a pathos in the word "grace," as referring to the sweet gentleness of Christ's yoke as contrasted with the yoke of ceremonial-ism which the Galatians were so foolishly hankering after. The construction, "Called you in the grace of Christ," is similar to "Called us in peace" (1 Corinthians 7:15); "Ye were called in one hope of your calling" (Ephesians 4:4); "Called us... in sanctification" (1 Thessalonians 4:7). The verb "call," implying as it does the bringing into a certain state, suggests the sense here given to the clause, in preference to our taking it as meaning "called you by the grace of Christ." Unto another gospel (εἰς ἐτερον εὐαγγέκιον); unto another (or, a new) sort of gospel. The adjective ἕτερον, as contrasted with ἄλλο used in the next verse, appears to intimate the changed quality of the object, its strange new-fangled character. The adjective does sometimes take this shade of meaning. Thus 1 Corinthians 14:21, Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις, "By men of strange tongues, and by lips of strangers;" 2 Corinthians 11:4, Πνεῦμα επτερον... εὐαγγέλιον ἕτερον," Different spirit... different gospel;" 1 Timothy 1:3, Ἑτεροδιδασκαλεῖν, "Teach a different doctrine." The reader will find a brief but instructive description of the difference at times observable between ἕτερος and ἄλλος in Bishop Lightfoot's note on the passage; who cites the Septuagint rendering in Exodus 1:8 of the Hebrew "new king," which it gives βασιλεὺς ἕτερπς: and a passage in Xenophon's 'Cyclopaedia,' 8:3, 8, "If you accuse me... another time when I serve you... you will find me (ἑτερῳ διακόνῳ) another sort of attendant." The phrase, "another sort of gospel," so far as giving the new form of doctrine the title of "gospel" at all, is paradoxical and sarcastic. The paradox is corrected in what follows. The substantive, "gospel." is borrowed, not without a tinge of irony, from the pretensions of the innovators; they, of course, would be ready to designate their mangled form of Christian doctrine as still "the gospel." The epithet which the apostle adds gives his own view of its character.

Parallel Commentaries ...


I am astonished
Θαυμάζω (Thaumazō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2296: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire. From thauma; to wonder; by implication, to admire.

how
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

quickly
ταχέως (tacheōs)
Adverb
Strong's 5030: Soon, quickly, hastily. Adverb from tachus; briefly, i.e. speedily, or rapidly.

you are deserting
μετατίθεσθε (metatithesthe)
Verb - Present Indicative Middle or Passive - 2nd Person Plural
Strong's 3346: From meta and tithemi; to transfer, i.e. transport, exchange, change sides, or pervert.

the [One who]
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

called
καλέσαντος (kalesantos)
Verb - Aorist Participle Active - Genitive Masculine Singular
Strong's 2564: (a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the] grace
χάριτι (chariti)
Noun - Dative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

of Christ
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

[and are turning] to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

a different
ἕτερον (heteron)
Adjective - Accusative Neuter Singular
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

gospel—
εὐαγγέλιον (euangelion)
Noun - Accusative Neuter Singular
Strong's 2098: From the same as euaggelizo; a good message, i.e. The gospel.


Galatians 1:6 NIV
Galatians 1:6 NLT
Galatians 1:6 ESV
Galatians 1:6 NASB
Galatians 1:6 KJV

Galatians 1:6 BibleApps.com
Galatians 1:6 Biblia Paralela
Galatians 1:6 Chinese Bible
Galatians 1:6 French Bible
Galatians 1:6 Catholic Bible

NT Letters: Galatians 1:6 I marvel that you are so quickly (Gal. Ga)