Paul clarifies that another gospel (1.6) is no gospel at all, for the simple reason that there is no other gospel. In spite of this, there are some who are troubling the Galatians because they want to change (μεταστρέψαι) the gospel of Christ.
This verse introduces two significant elements to the epistle. First, Paul is deliberately opposing a specific group. It would appear that these ‘troublers’ spread their changed gospel through preaching (1.8–9), and they are regarded by Paul as false brothers (ψευδαδέλφους), who desired to spy on the freedom in Christ Jesus in order to enslave us (2:4). It is no doubt the same group that is described as the circumcision party (2.12), and is the subject of Paul’s rhetorical question Who has bewitched you? (3.1). They are apparently enthusiastic about the Galatians, but for self-interested gain (4.17). A second rhetorical question indicates that they had prevented the Galatians from obeying the truth (5.7), and will pay the penalty for it (5.10); indeed, Paul wishes that they would get themselves castrated (5.12). The motivations of the group are described as wanting to make a good showing in the flesh in order to avoid being persecuted (6.12)—by compelling the Galatians to be circumcised—and to boast about the Galatians, even though they themselves don’t keep the law (6.13).
Second, this verse introduces the concept that to alter the gospel is to create a new—and therefore false—gospel. Much of the epistle will be consumed by this underlying presupposition: the truth of the gospel must not be compromised in any way, and the consequence of proclaiming an altered gospel is no less than anathema (1.8–9). Paul goes to lengths to demonstrate that his gospel is not his own invention, but was revealed to him by God (1.11–12), a fact that is crucially related to his divine apostleship (1.1). And yet, while he is sent by God to proclaim the gospel to the Gentiles (1.1; 2.7), he includes himself in the severe warning of 1.8–9: even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, a curse be on him! The matter of altering the gospel is of such gravity that it would even undo Paul’s own authority as an apostle, if ever he were guilty of it.
Rick Creighton
Bruce Lowe
Con Campbell
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Galatians 1.7
21 06 2009↑ὃ οὐκ ἔστιν ἄλλο,
↑εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς
↑καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ.
Paul clarifies that another gospel (1.6) is no gospel at all, for the simple reason that there is no other gospel. In spite of this, there are some who are troubling the Galatians because they want to change (μεταστρέψαι) the gospel of Christ.
This verse introduces two significant elements to the epistle. First, Paul is deliberately opposing a specific group. It would appear that these ‘troublers’ spread their changed gospel through preaching (1.8–9), and they are regarded by Paul as false brothers (ψευδαδέλφους), who desired to spy on the freedom in Christ Jesus in order to enslave us (2:4). It is no doubt the same group that is described as the circumcision party (2.12), and is the subject of Paul’s rhetorical question Who has bewitched you? (3.1). They are apparently enthusiastic about the Galatians, but for self-interested gain (4.17). A second rhetorical question indicates that they had prevented the Galatians from obeying the truth (5.7), and will pay the penalty for it (5.10); indeed, Paul wishes that they would get themselves castrated (5.12). The motivations of the group are described as wanting to make a good showing in the flesh in order to avoid being persecuted (6.12)—by compelling the Galatians to be circumcised—and to boast about the Galatians, even though they themselves don’t keep the law (6.13).
Second, this verse introduces the concept that to alter the gospel is to create a new—and therefore false—gospel. Much of the epistle will be consumed by this underlying presupposition: the truth of the gospel must not be compromised in any way, and the consequence of proclaiming an altered gospel is no less than anathema (1.8–9). Paul goes to lengths to demonstrate that his gospel is not his own invention, but was revealed to him by God (1.11–12), a fact that is crucially related to his divine apostleship (1.1). And yet, while he is sent by God to proclaim the gospel to the Gentiles (1.1; 2.7), he includes himself in the severe warning of 1.8–9: even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, a curse be on him! The matter of altering the gospel is of such gravity that it would even undo Paul’s own authority as an apostle, if ever he were guilty of it.
Posted by Con Campbell