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, Galatians 4:15; 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, Galatians 5:12). 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, ΄εταθέμενον 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 χριστοῦ); 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 verses 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. verse 15; Romans 8:30; Romans 9:24, Romans 9:25; 1 Corinthians 1:9; 1 Corinthians 7:15, 1 Corinthians 7:17; 1 Thessalonians 2:12; 2 Thessalonians 2:14; 2 Timothy 1:9).
God's name is omitted, as in verse 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.