{3} I marvel that ye are so soon {e} removed from him that called you into the grace of Christ unto another gospel:

(3) The first part of the epistle, in which he witnesses that he is an apostle, nothing inferior to those chief disciples of Christ, and wholly agreeing with them, whose names the false apostles abused. And he begins with chiding, reproving them of unsteadiness, because they gave ear so easily to those who perverted them and drew them away to a new gospel.

(e) He uses the passive voice to cast the fault upon the false apostles, and he uses the present voice to show them that it was not completely done, but in the process of being done.

People's New Testament

1:6 I marvel that ye are so soon removed. Paul abruptly springs into the midst of his subject. With the fickleness of their race, they had so soon swerved

from him that called them. The analogy of Paul's language would show that he refers to God. Compare Ga 1:15 1Co 1:9 Ro 8:30. The call was a divine one. Paul was only the instrument that God used.

Into the grace of Christ. The gospel privileges. Called into these, they had removed

unto another gospel, one of a different kind, not worthy of the name.

Wesley's Notes

1:6 I marvel that ye are removed so soon - After my leaving you. From him who called you by the grace of Christ - His gracious gospel, and his gracious power.

Scofield Reference Notes

[1] grace

The test of the Gospel is grace. If the message excludes grace, or mingles law with grace as the means of either of justification or sanctification Gal 2:21 3:1-3 or denies the fact or guilt of sin which alone gives grace its occasion and opportunity, it is "another" gospel, and the preacher of it is under the anathema of God Gal 1:8,9.

Jamieson-Fausset-Brown Bible Commentary

6. Without the usual expressions of thanksgiving for their faith, &c., he vehemently plunges into his subject, zealous for "the glory" of God (Ga 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. Ga 4:18, 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 [2331]Ga 4:18; [2332]Ga 4:20; also see [2333]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 Ga 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 [2334]Ga 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 [2335]Introduction and Cæsar [Commentaries on the Gallic War, 3.19].

from him that called you-God the Father (Ga 1:15; Ga 5:8; Ro 8:30; 1Co 1:9; 1Th 2:12; 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 [2336]1Co 7:15; Ro 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.

Matthew Henry's Concise Commentary

1:6-9 Those who would establish any other way to heaven than what the gospel of Christ reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the gospel way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of Christ's righteousness, and thus they corrupted Christianity. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other gospels than that of the grace of Christ, whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of Satan. And while we declare that to reject the moral law as a rule of life, tends to dishonour Christ, and destroy true religion, we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of Christ's righteousness, and not to advance any thing which may betray others into so dreadful a delusion.