Galatians 1:6–1:9

Galatians 1:6-9 6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 6. Miror quod ita cito transferimini a Christo, qui vos vocavit in gratia, ad aliud evangehum; 7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 7. Quod non est aliud, nisi quod sunt quidant, qui vos turbant, ae volunt evertere evangelium Christi. 8. 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. 8. Verum etiamsi nos, aut Angelus e coelo evangelizet vobis praeter id quod evangelizavimus vobis, anathema sit. 9. 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. 9. Quemadmodum praediximus, nunc quoque iterum dico; si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit. 6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ. Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore "removed from Christ." They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness. On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, [19] by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, ("ye are removed") he appears to say that they were only in the act of failing. As if he had said, "I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat." From Christ, who called you by grace. Others read it, "from him who called you by the grace of Christ," understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous. So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity. 7. Which is not another thing [20] Some explain it thus, "though there is not another gospel;" as if it were a sort of correction of the Apostle's language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, "What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more." But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, "this amounts to nothing, but that you wish to deceive." And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined. The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle's reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name. 8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: "We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish." Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry. Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and "find no rest for the sole of their foot," ( Genesis 8:9 ,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it. And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. "You wish to have everything which comes from you received without hesitation, because it is your own." To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God. Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle's proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels. And thus, when he pronounces a curse on angels who should teach any other doctrine [21] though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul's preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, "let him be accursed," the meaning must be, "let him be held by you as accursed." In expounding 1 Corinthians 12:3 , we had occasion to speak of the word anathema. [22] . Here it denotes cursing, and answers to the Hebrew word, hrm (hherem.) 9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned. [23] Observe the expression -- ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, -- meaning by another gospel, one to which the inventions of other men are added; [24] for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions. To what poor subterfuges do the Papists resort, in order to escape from the Apostle's declaration! First, they tell us, that we have not in our possession the whole of Paul's preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul's doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul's preaching; so that these cavils will avail them nothing. Footnotes: [19] "Leurs songes et inventions." "Their dreams and inventions." [20] "ho ouk estin allo. Some have questioned the genuineness of allo,-- conjecturing that some one first introduced alla into the margin as an interpretation of ei me, and then some other person changed it into allo, per incuriam, and introduced it into the text. This is ingenious, but, like all conjectural criticism on the New Testament, is of no value." -- Brown [21] "Quand il denonce les anges pour excommuniez et pour abominables, s'ils enseignent autre chose." "When he denounces the angels as excommunicated and detestable persons, if they teach anything else." [22] " 'Anathema. This word, which we render accursed, doth not signify accursed or condemned of God to the punishments of another world.' This the Apostle would not wish to the worst of men. The meaning is, Let him be as a person excommunicated, or wholly cut off from the synagogue, or church, with whom it is unlawful to have any commerce or correspondence whatever.' And so it is not properly a wish of the apostle, but a direction to the Galatians how to behave, Let him be anathema. Hold him, and treat him as an excommunicated and accursed person.'" -- Chandler. [23] "D'enseigner autre doctrine que cello qu'il avoit enseignee aux Galatiens." "To teach any other doctrine than that which he had taught to the Galatians." [24] "Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme." "When it is mixed up with human inventions, and with things that are contrary to it."

{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.

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: That ye are so soon — Giddy headed hearers have religionem ephemeram, are whirred about with every wind of doctrine, being constant only in their inconstancy, as Ecebolus, Balduinus, and our modern sects. The bishops and doctors of England (said that martyr) in their book against the pope’s supremacy, spoke as much as Luther or any Lutheran ever did or could. If they dissembled, who could ever so deeply, speaking so pithily? if not, who could ever turn head to tail so suddenly and so shortly as these did? Removed from him, … — From Christ and me his apostle. Luther often in his books testifieth that he was much afraid, lest when he was dead, that sound doctrine of justification by faith alone would die also. It proved so in various places in Germany. Men fell to Popery as fast as leaves fall in autumn. The word here rendered removed, signifieth properly transported or transplanted. He alludes (saith Jerome) to the word Galal, to roll, as if he should say, You are Galatians, that is, rolling and changing, falling from the gospel of Christ to the law of Moses.

The apostle here beginneth the matter and substance of his Epistle, with a reprehension of this church; which in, some things is much qualified, in other things much aggravated. His expressing his reproof by the word marvel, hath in it something of mitigation, and signifieth his better hopes concerning them. The term removed, also, mollifies the reproof, the apostle thereby rather charging their apostacy upon their seducers, than upon them who were seduced; though they were not to be excused for their so yielding to the temptation, and that in so short a time, either after their first conversion, or after the first attempts upon them to seduce them; and herein was the aggravation of their guilt, that they very little resisted the temptation, but were presently overthrown by it. But it was a greater aggravation of their guilt, that they suffered themselves to be removed from him that called them. Interpreters doubt whether this be to be understood of God, or of Paul; and if of God, whether of the First or of the Second Person. That which inclineth some to think that Paul meant himself, was his instrumentality in the conversion of these Galatians; and his complaints of them in this Epistle, for their deserting his doctrine, and alienation from him; but then the substantive to the participle must be understood, and the call must be understood of the external call only, by the ministry of the word. It therefore seemeth rather to be understood of God; the apostles generally ascribing calling to God, Galatians 5:8 1 Thessalonians 5:24 2 Thessalonians 2:14 1 Peter 1:2 ,15 2 Peter 1:3 . Nor doth it seem proper to refer the action to Christ, because the apostles ordinarily ascribe calling to the First Person in the Trinity, calling us by Christ, as Romans 8:30 2 Thessalonians 2:13 ,14,16 2 Timothy 1:9 1 Peter 5:10 ; besides, the grace of Christ is here made the term to which they are called. And though this would supply the participle with a substantive in the text, without understanding one, yet it seems both too remote, and also to alter the sense of the text; making it to run thus, from Christ that called you unto grace, instead of him that called you into the grace of Christ. By which grace the apostle doubtless means not the doctrine of the gospel only, (though that be sometimes called grace), but all the benefits of the gospel, justification, reconciliation, adoption; which are all properly called the grace of Christ, as being the purchase of his blood. Unto another gospel; that is, to the embracing of other doctrine, differing from the doctrine of the gospel, though it be brought to you by seducers under that notion; showing you another pretended way of salvation than by the merits of Jesus Christ, whereas God hath given no other name under heaven, neither is there salvation in any other, Acts 4:12 .

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, Galatians 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, Acts 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.

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.

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.

I marvel - I wonder. It is remarked by Luther (his commentary at the place) that Paul uses as mild a word as possible here. He does not employ the language of severe reproof, but he expresses his astonishment that the thing should have occurred. He was deeply affected and amazed, that such a thing could have happened. They had cordially embraced the gospel; they had manifested the tenderest attachment for him; they had given themselves to God, and yet in a very short time they had been led wholly astray, and had embraced opinions which tended wholly to pervert and destroy the gospel. They had shown an instability and inconstancy of character, which was to him perfectly surprising. That ye are so soon - This proves that the Epistle was written not long after the gospel was first preached to them. According to the general supposition, it could not have been more than from two to five years. Had it been a long and gradual decline; had they been destitute for years of the privileges of the gospel; or had they had time to forget him who had first preached to them, it would not have been a matter of surprise. But when it occurred in a few months; when their once ardent love for Paul, and their confidence in him had so soon vanished, or their affections become alienated, and when they had so soon embraced opinions tending to, set the whole gospel aside, it could not but excite Paul's wonder. Learn hence, that men, professedly pious, and apparently ardently attached to the gospel, may become soon perverted in their views, and alienated from those who had called them into the gospel, and whom they professed tenderly to love. The ardor of the affections becomes cool, and some artful, and zealous, and plausible teachers of error seduce the mind, corrupt the heart, and alienate the affections. Where there is the ardor of the first love to God, there is also an effort soon made by the adversary, to turn away the heart from him; and young converts are commonly soon attacked in some plausible manner, and by art and arguments adapted to turn away their minds from the truth, and to alienate the affections from God. So soon removed - Luther remarks that this is also a mild and gentle term. It implies that foreign influence had been used to turn away their minds from the truth. The word used here (μετατίθεσθε metatithesthe) means, "to transpose; to put in another place;" and then, "to go over from one party to another." Their affections had become transferred to other doctrines than those which they had at first embraced, and they had moved off from the only true foundation, to one which would give them no support. From him that called you - There has been great difference of opinion in regard to the sense of this passage. Some have supposed, that it refers to God; others to Christ; others to Paul himself. Either supposition makes good sense, and conveys an idea not contrary to the Scriptures in other places. Doddridge, Chandler, Clarke, Macknight, Locke, and some others refer it to Paul; Rosenmuller, Koppe, and others, suppose it refers to God; and others refer it to the Redeemer. The Syriac renders it thus: "I marvel that ye are so soon turned away from that Messiah (Christ) who has called you." etc. It is not possible, perhaps, to determine the true sense. It does not seem to me to refer to Paul, as the main object of the Epistle is, not to show that they had removed from "him," but from the "gospel" - a far more grievous offence; and it seems to me that it is to he referred to God. The reasons are: (1) That he who had called them, is said to have called them "into the grace of Christ," which would be hardly said of Christ himself; and, (2) That the work of calling people is usually in the Scriptures attributed to God; 1 Thessalonians 2:12 ; 1 Thessalonians 5:24 ; 2 Thessalonians 2:14 ; 2 Timothy 1:9 . Into the grace of Christ - Locke renders this, "into the covenant of grace which is by Christ." Doddridge understands it of the method of salvation which is by or through the grace of Christ. There is no doubt that it refers to the plan of salvation which is by Christ, or in Christ; and the main idea is, that the scheme of salvation which they had embraced under his instruction, was one which contemplated salvation only by the grace or favor of Christ; and that from that they had been removed to another scheme, essentially different, where the grace of Christ was made useless and void. It is Paul's object to show that the true plan makes Christ the great and prominent object; and that the plan which they had embraced was in this respect wholly different. Unto another gospel - A gospel which destroys the grace of Christ; which proclaims salvation on other terms than simple dependence on the merits of the Lord Jesus; and which has introduced the Jewish rites and ceremonies as essential, in order to obtain salvation. The apostle calls that scheme the "gospel," because it pretended to be; it was preached by those who claimed to be preachers of the gospel; who alleged that they had come direct from the apostles at Jerusalem, and who pretended to declare the method of salvation. It claimed to be the gospel, and yet it was essentially unlike the plan which he had preached as constituting the gospel. That which he preached, inculcated the entire dependence of the sinner on the merits and grace of Christ; that system had introduced dependence on the observance of the rites of the Mosaic system, as necessary to salvation.