Galatians 1:6
Verse
Context
Sermons
Steve Hill
Warren Wiersbe
C.H. Spurgeon
Trevor Baker
Bill McLeod
Milton GreenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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."
Tyndale Open Study Notes
1:6-10 I am shocked: In most of his letters, Paul followed his greeting with gratitude for his readers and a prayer for them (e.g., Rom 1:8-10; 1 Cor 1:4-5; Phil 1:3-6; Col 1:3-5; 2 Thes 1:3-12), but he found nothing to praise in the Galatian church. 1:6 The Galatians were turning away . . . from God by rejecting the Good News Paul proclaimed and looking instead to the law. God called them to himself through the loving mercy of Christ, not through the law (2:16). • God, who called you: Cp. 1:15; Rom 8:30; 9:24; 11:29. • a different way that pretends to be the Good News: Some were teaching that Gentile Christians had to be circumcised to be considered members of God’s family. Paul rejected any requirement besides faith in Jesus (cp. Gal 5:2-4).
Galatians 1:6
No Other Gospel
5to whom be glory forever and ever. Amen.6I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel—7which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ.
- Scripture
- Sermons
- Commentary
Keep a Closed Mind
By Steve Hill2.2K44:39Christian LifeJHN 3:16GAL 1:6In this sermon, the preacher starts by sharing his routine of watching the news to relax after a service. He then mentions watching a film about the Gospel of Judas, where Jesus supposedly speaks to Judas during the Last Supper. The preacher shares a humorous anecdote about playing a prank with his car clicker at a mall. He then transitions to discussing the importance of staying focused on the Gospel of Jesus Christ and emphasizes the message of John 3:16, stating that God loved the world and sent His Son to die for it. He rejects the idea of other ways to heaven and emphasizes the need to believe in Jesus for salvation. The preacher concludes by mentioning the future possibility of voice-activated technology and how it could be used to access specific TV programs or news broadcasts.
An Enemy in the Neighborhood
By Warren Wiersbe2.1K57:48MAT 13:37MAT 13:51ACT 20:292CO 11:13GAL 1:61JN 3:12REV 2:9
This sermon delves into the parable of the chairs in Matthew chapter 13, highlighting the dual sowers at work in the world - Jesus sowing good seed and Satan sowing counterfeits. It emphasizes the presence of counterfeit believers, the lineage of the devil's children from Cain to false ministers in the New Testament, and the importance of discernment to identify counterfeits. The sermon stresses the need to be alert, avoid detours, have a global concern, and maintain a long-term perspective in the spiritual battle against counterfeits. It concludes with a call to be faithful stewards who share both old and new treasures of God's Word.
Spurgeon a New Biography #6
By C.H. Spurgeon1.6K1:36:13GAL 1:6The video is a summary of sermon transcripts about the preaching of two renowned preachers, Joseph Parker and Spurgeon. Joseph Parker's sermon was described as commanding, descriptive, and animated, with a scriptural message that captivated the congregation. Spurgeon's sermon, on the other hand, took place in a larger building with a bigger congregation. His voice was more expressive and his oratory superior. However, despite the impressive aspects of both preachers, the congregation ultimately found themselves praising Jesus Christ as the wonderful Savior.
Trevor Baker Concert - Let's Go Home
By Trevor Baker1.5K1:44:12GAL 1:6
This sermon delves into the importance of staying true to the original gospel message amidst the changing tides of modern interpretations, highlighting the dangers of diluting the truth and the need to return to the simplicity of prayer and the unchanging Word of God. It emphasizes the significance of discerning false teachings, standing firm in faith, and being willing to go back to the foundational truths of the Bible, even when faced with opposition or confusion.
Two Kinds of Christians
By Bill McLeod1.2K39:39ProfessionLUK 12:48GAL 1:6In this sermon, the speaker shares a personal experience of attending a meeting in a logging camp. Despite the difficult journey to get there, the speaker emphasizes the importance of not missing out on the blessings of God. The speaker also discusses the different ways people read the Bible, highlighting the need to read it without bias or colored glasses. The sermon concludes with a reminder of the consequences of not being in God's presence and the importance of enjoying the blessings God provides.
Paul Corrects Galatians
By Milton Green1.2K13:12GAL 1:6In this sermon, the preacher addresses the issue of believers abandoning the true gospel for a distorted version. He emphasizes that any doctrine that does not lead to godliness is a curse. The preacher warns against rebuilding what has been destroyed, referring to the sinful nature and deeds of the flesh. He emphasizes the need to repent from these things and focus on Jesus rather than being influenced by others. The sermon emphasizes the importance of understanding these truths through the grace and mercy of God.
Another Gospel and Half-Blind Watchman (Clip)
By Scott Hynds99304:29MAT 24:42GAL 1:6EPH 6:101TH 5:62TI 4:31PE 5:8
This sermon draws parallels between a half-blind security guard at the Freedom Tower and individuals in the church who have become spiritually half-blind due to erroneous doctrine infiltrating their lives. It emphasizes the importance of being alert and vigilant in guarding one's faith to prevent deception and distortion of the gospel message.
The Leader and the Cost
By Peter Maiden61143:40LeadershipEXO 4:10EXO 5:1NUM 11:16MAT 6:33MAT 26:402CO 6:4GAL 1:6In this sermon, the speaker discusses the challenges and hardships faced by Christian leaders, using the examples of Moses and Paul. He emphasizes that occasional exhaustion and feelings of not being able to continue are not abnormal for leaders in the front line of the battle. The speaker also highlights the importance of obedience to God's calling, even when faced with doubts and objections. He references Moses' reluctance to obey God's command to confront Pharaoh and Paul's disappointment with the Galatians for deserting the true gospel. Overall, the sermon encourages Christian leaders to persevere through challenges and to prioritize obedience to God.
The Call to Faith
By David Guzik54635:51ROM 10:12GAL 1:62TH 2:13REV 22:17In this sermon, the speaker discusses a parable about a king who throws a wedding feast and invites many guests. However, the invited guests refuse to come, even though it is a once-in-a-lifetime opportunity. Some even mistreat and kill the king's servants. The king becomes furious and sends his armies to destroy the murderers and their city. He then invites anyone from the highways to attend the wedding feast, regardless of their background. The speaker emphasizes the importance of responding to God's call to faith and highlights that it is the foundation for discipleship, faithfulness, and fruitfulness in the Kingdom of God.
The Principles of Paul
By Peter Maiden14150:53PrinciplesROM 1:1ROM 1:5GAL 1:6GAL 1:11In this sermon, the speaker discusses four reasons why the Gospel is important. The first reason is that the Gospel is the story of what God has done for sinners. The second reason is that the Gospel is the message of God, and it is a privilege to share this message with others. The third reason is the power of the Gospel, which is greater than any earthly power. The fourth reason is the beauty of the Gospel, which is seen in the incarnation and resurrection of Jesus Christ. The speaker emphasizes the everlasting consequences of the Gospel and encourages the listeners to participate in summer campaigns to share this life-changing message with others.
Four Results of Heart Faith in Divine Election
By Rolfe Barnard3847:15Divine ElectionHeart FaithElectionGAL 1:6Rolfe Barnard emphasizes the profound impact of heart faith in divine election, illustrating how true understanding of God's grace leads to a transformative experience rather than mere doctrinal knowledge. He critiques the complacency of modern churchgoers who mistake privilege for responsibility, urging believers to recognize the necessity of a personal encounter with Christ for genuine salvation. Barnard draws on the Apostle Paul's conversion as a model of how divine election should inspire boldness, amazement, and a passion for evangelism, rather than harshness or self-righteousness. He warns against the dangers of intellectualism in faith, advocating for a heartfelt relationship with God that compels believers to share the gospel with others. Ultimately, Barnard calls for a return to the awe and wonder of God's grace that should characterize every Christian's life.
Nothing but Faith - Habakkuk 2:4
By Jon Courson1HAB 2:4ROM 1:15ROM 3:10GAL 1:6GAL 5:1GAL 5:14COL 2:6Jon Courson delves into the life of Martin Luther, a man who struggled with his own depravity and sinfulness, seeking peace and favor with God through extreme acts of piety. Luther's journey led him to the realization that true peace and favor with God come through faith alone, not through works or rituals. This revelation, inspired by Habakkuk 2:4, sparked the Reformation and the revolutionary idea of 'Justification by Faith'. Paul, the Revelator, also emphasized the importance of living by faith in his epistles, highlighting that true righteousness comes through faith in Jesus Christ, not through adherence to the law.
The Message of the Cross
By David Wilkerson0The CrossIdolatryJER 7:18GAL 1:6David Wilkerson emphasizes the grave sin of idolatry, which provoked God's wrath in the Old Testament and continues to do so today. He warns against a modern form of idolatry that subtly diverts attention from the central message of the cross, which is essential to the gospel. Wilkerson asserts that any worship or church activity that neglects the cross is a form of idolatry and is unacceptable to God. He highlights the importance of the cross as the heart of the gospel, stating that without it, all that remains is a perverted message. The sermon calls believers to recognize and reject any 'other gospel' that diminishes the significance of Christ's sacrifice.
The Gospel of Satan
By A.W. Pink0True SalvationDeceptionGAL 1:6A.W. Pink warns against the deceptive nature of Satan's gospel, which closely imitates the true Gospel of Christ, leading many to believe they are saved while they are not. He emphasizes that this counterfeit gospel promotes salvation through works and human merit, rather than through faith and repentance in Christ. Pink highlights the danger of false teachings that minimize sin and neglect the need for true transformation and submission to God's authority. He calls for self-examination among believers to ensure they are not deceived by the subtle tactics of the enemy. Ultimately, Pink urges the necessity of a genuine relationship with Christ, marked by repentance and a desire for His lordship in our lives.
A Warning Against a Watered-Down Gospel
By David Wilkerson0Discernment in TeachingIntegrity of the GospelGAL 1:6David Wilkerson warns against the dangers of a watered-down gospel that can lead believers away from the true message of the cross. He emphasizes the importance of receiving guidance from Scripture and spending time in prayer, rather than relying on flattering words that may lead to disappointment. Wilkerson highlights Paul's concern about false teachings arising from within the church, urging believers to ensure they are under the guidance of shepherds who preach the full counsel of God. He stresses that ministers must be willing to sacrifice their pride and fear to deliver God's uncompromised Word to their congregations. Ultimately, the sermon calls for vigilance in maintaining the integrity of the gospel.
The King James Only Controversy
By Anton Bosch0NEH 8:8JHN 1:14ACT 20:28ROM 5:2GAL 1:6EPH 4:11TI 1:4TIT 3:9HEB 11:172PE 1:211JN 4:9Anton Bosch delves into the King James Only controversy, highlighting the debate around the KJV and the misconceptions perpetuated by some King James Only proponents. He discusses the history of the KJV, the translators' agenda, mistakes in translation, and the manuscripts used. Bosch explains why he personally does not use the KJV for teaching, emphasizing the importance of clarity and understanding in conveying God's Word. He concludes by addressing the unnecessary nature of the KJO controversy and the need to focus on the core truths of the Christian faith.
God's Simplicity
By F.B. Hole0GAL 1:6F.B. Hole emphasizes the simplicity of God's works and ways, highlighting that any attempt to alter or complicate His simplicity only corrupts it. The Gospel is presented as the essence of simplicity, bringing believers into complete subjection to Christ for redemption. Satan's craftiness is revealed through those who add to Christ under the pretense of enhancing Him, leading to corruption from simplicity. Believers are warned to discern between true Gospel doctrine and deceptive teachings, even if presented by seemingly charming individuals who may actually be servants of Satan disguised as angels of light.
Progressive Theology (April, 1888)
By C.H. Spurgeon0Progressive TheologyDefense of the GospelGAL 1:6C.H. Spurgeon addresses the alarming trend of progressive theology, which he views as a dangerous deviation from the true gospel. He critiques those who openly embrace heretical beliefs, suggesting that many have long harbored these errors before publicly declaring them. Spurgeon emphasizes the importance of maintaining the integrity of the gospel, warning against the notion that it can be improved or altered by human wisdom. He calls for vigilance against the infiltration of false doctrines within the church and encourages believers to stand firm in their faith, even amidst widespread apostasy. Ultimately, he reassures the faithful that the battle against error is ongoing, but with God's help, truth will prevail.
Another Gospel
By John Cheesman0MRK 10:17JHN 3:3ROM 5:61CO 1:18GAL 1:6EPH 2:11TH 5:211TI 6:32TI 1:13HEB 12:14John Cheesman delves into the comparison between the biblical gospel of our Lord Jesus Christ and the manmade substitute prevalent in modern evangelicalism. He emphasizes the importance of testing all formulations of the gospel against the true gospel revealed in the Word of God, citing warnings against false gospels in Scripture. Cheesman highlights the necessity of repentance, faith, and true conversion, contrasting the modern gospel's emphasis on human initiative with the scriptural truth of God's sovereignty in salvation. He warns against the dangers of false assurance and the need for a genuine heart transformation through repentance and faith in Christ.
The Danger of Modifying the Good News
By A.W. Tozer0Integrity of the GospelHoliness Of GodISA 6:3ROM 3:23GAL 1:6A.W. Tozer emphasizes the critical importance of upholding the honor of God over merely increasing the number of converts. He warns against the temptation to modify the Good News for the sake of attracting larger crowds, arguing that such compromises dishonor God and harm souls. Tozer insists that the message of the gospel must include the acknowledgment of human sinfulness and God's holiness, as failing to do so leads to a weakened faith and spiritual desolation. He calls for a steadfast commitment to the unaltered truth of Christ, urging believers to resist the pressures of a fast-paced, numbers-driven society.
Re-Thinking the Pope??
By Andrew Strom0JHN 14:6ACT 4:122CO 11:3GAL 1:61TI 2:5Andrew Strom addresses the reactions and praises surrounding the death of the Pope, expressing concerns about the Catholic Church's teachings and practices. He questions the acceptance of a system that preaches salvation by works, rituals, and sacraments, rather than emphasizing new birth and conversion through Jesus Christ. Strom highlights the dangers of idol worship, praying to Mary and saints, and the lack of resemblance to the New Testament in certain Catholic practices. He emphasizes the importance of sharing the true gospel to free people from spiritual darkness and false teachings.
Remarks on Failure
By John Nelson Darby0The Danger of LegalismDoctrinal PurityGAL 1:6John Nelson Darby addresses the critical issue of doctrinal purity in his sermon 'Remarks on Failure,' emphasizing the severe consequences of corrupting the gospel. He highlights the Apostle Paul's strong rebuke of those who distort the truth, warning that any deviation from the grace of Christ leads to spiritual ruin. Darby contrasts the laxity of contemporary attitudes towards doctrine with the seriousness of maintaining the integrity of the gospel, asserting that true faith must prioritize God's truth over human reasoning. He calls for a return to the foundational truths of grace and warns against the dangers of legalism and worldly influences within the church. Ultimately, he urges believers to uphold the gospel's purity and to recognize the vital connection between doctrine and moral conduct.
The Acts of the Sinful Nature Are Obvious (Galatians 5:19 Niv).
By Robert Wurtz II0ROM 8:23GAL 1:6GAL 5:16GAL 5:24JAS 3:17Robert Wurtz II addresses the issue of pride and resistance to God, emphasizing the danger of hidden sins in the lives of readers who may appear righteous outwardly but struggle internally. He challenges the audience to seek victory over sin by walking in the Spirit and not giving in to fleshly desires, highlighting the importance of dealing with both external and internal influences of sin. Wurtz stresses the biblical concept of battling against the flesh and choosing to follow the Spirit, rather than preaching a distorted gospel that ignores the reality of sin nature. He encourages self-reflection on areas of secret sin, addiction, besetting sins, pride, and love, urging a pursuit of purity, peace, and mercy in alignment with God's wisdom.
Cult of Mary - Part One
By Ian Paisley0EXO 20:3JDG 5:24MAT 4:10LUK 11:27ROM 1:25GAL 1:6COL 2:81TI 2:51JN 5:21REV 22:8Ian Paisley preaches about the contrast between the true Church of Jesus Christ, where Jesus has preeminence, and the Church of Rome, which exalts Mary above the Godhead. He highlights the idolatry and false teachings of the Roman Catholic Church regarding Mary, emphasizing the discrepancies between the Mary of the New Testament and the Mary of Rome. Paisley discusses the deification of Mary in Roman Catholicism, pointing out the excessive titles, blessings, protection, equality with Christ, cooperation in salvation, source of salvation, praises, and miracles attributed to her, all of which go against biblical teachings. He concludes by exposing the idolatrous worship of Mary in the present-day Roman Catholic Church.
His Angelic Robes
By Thomas Brooks0Spiritual WarfareDeceptionMAT 23:152CO 11:14GAL 1:6Thomas Brooks emphasizes the danger of hidden enemies, particularly those who disguise themselves as agents of light while actually serving the devil. He warns that many individuals, appearing righteous, are in fact leading souls away from salvation and towards destruction. Brooks calls for vigilance against these deceptive influences that can lead to spiritual ruin, urging believers to seek God's grace to protect them from such dangers.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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."
Tyndale Open Study Notes
1:6-10 I am shocked: In most of his letters, Paul followed his greeting with gratitude for his readers and a prayer for them (e.g., Rom 1:8-10; 1 Cor 1:4-5; Phil 1:3-6; Col 1:3-5; 2 Thes 1:3-12), but he found nothing to praise in the Galatian church. 1:6 The Galatians were turning away . . . from God by rejecting the Good News Paul proclaimed and looking instead to the law. God called them to himself through the loving mercy of Christ, not through the law (2:16). • God, who called you: Cp. 1:15; Rom 8:30; 9:24; 11:29. • a different way that pretends to be the Good News: Some were teaching that Gentile Christians had to be circumcised to be considered members of God’s family. Paul rejected any requirement besides faith in Jesus (cp. Gal 5:2-4).