Galatians 1:6

An Exegetical Study of Galatians 1:6-7: Textual, Lexical, and Syntactical Considerations

This exegetical study of Galatians 1:6-7 is based on a b-greek discussion from December 10, 1999, with a follow-up discussion in June 2009. The initial query concerned the grammatical interpretation of ἀπὸ τοῦ καλεσαντος ὑμᾶς ἐν χάριτι Χριστοῦ in Galatians 1:6. Specifically, the question posed was why English versions consistently translate this phrase as “from him who called you into the grace of Christ,” rather than taking καλεσαντος ὑμᾶς ἐν χάριτι as an adjectival phrase modifying τοῦ…Χριστοῦ, which would yield “from the Christ who has called you.”

The main exegetical issues explored in this discussion revolve around several crucial aspects of Galatians 1:6-7: (1) the textual status and semantic function of Χριστοῦ in verse 6; (2) the grammatical voice and nuance of the verb μετατίθεσθε; (3) the identification of the subject of the participle καλεσαντος; and (4) the complex syntactical and semantic function of the particle εἰ μή, particularly its connection to the preceding clauses and its implications for Paul’s rhetorical strategy. These points significantly impact the overall translation and theological understanding of Paul’s opening rebuke to the Galatian churches.

Galatians 1:6-7 (Nestle 1904, with textual note from discussion)

Θαυμάζω ὅτι οὕτως ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι [Χριστοῦ] εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ.

Key differences with SBLGNT (2010):

• In verse 6, SBLGNT (2010) includes Χριστοῦ without brackets, whereas the Nestle-Aland/UBS text referred to in the discussion (e.g., UBS4) places it in square brackets. This indicates a higher degree of certainty for its inclusion in SBLGNT, while earlier critical editions suggested some doubt.

Textual Criticism, Lexical Notes, and Grammatical Analysis

Textual Criticism (NA28):
The presence of [Χριστοῦ] in Galatians 1:6 is a notable textual variant. As referenced in the discussion, UBS4 includes the word in square brackets, reflecting a committee’s decision to acknowledge its omission by significant witnesses like Papyrus 46 (p46vid) and certain Western manuscripts, despite strong external support for its inclusion. This reflects a “having its cake and eating it too” approach, as one participant aptly observed, by retaining the word while signaling its questionable status. The Nestle-Aland 28th edition (NA28), while not directly part of the 1999 discussion, ultimately retains Χριστοῦ without brackets, but marks it with a double bracket (`{{Χριστοῦ}} {A}`), indicating a relatively high degree of certainty for its inclusion, yet still acknowledging some textual doubt.

Lexical Notes (BDAG):

• καλεσαντος (from καλέω, aorist active participle, genitive masculine singular): This participle typically refers to the one who calls. BDAG (s.v. καλέω) highlights its theological use for God’s divine summons. In the Pauline corpus, when καλέω is used in the active voice in contexts of salvation, the subject is consistently God. For instance, Galatians 1:15 states, “God…called me through His grace.” This pattern strongly suggests that “the one who called you” in Galatians 1:6 refers to God. The suggestion that καλεσαντος could be a neuter participle with εὐαγγέλιον as its subject is grammatically tenuous, as εὐαγγέλιον is a neuter noun, and such a construction would be unusual given its separation and case, and contrary to Paul’s consistent usage elsewhere (e.g., 2 Thessalonians 2:14, where the gospel is the *means* of calling, not the *subject*).
• μετατίθεσθε (from μετατίθημι, present middle/passive indicative, 2nd person plural): BDAG (s.v. μετατίθημι) provides senses ranging from “to change, transfer” to “to turn away, desert.” The debate in the discussion centers on whether to interpret this as middle or passive voice.
  • As a middle, it would mean “you yourselves are changing/transferring yourselves” or “you are allowing yourselves to be turned away.” This implies some degree of agency or acquiescence on the part of the Galatians.
  • As a passive, it would mean “you are being turned away/deserted.” This shifts the blame more squarely onto external actors (the agitators). One participant suggests a passive reading for its pastoral sensitivity, aligning with Paul’s rhetorical strategy of blaming those who “confuse you” (Gal 1:7) or “bewitch you” (Gal 3:1).
  • A reflexive middle interpretation, “you are allowing yourselves so quickly to be turned away,” combines both nuances, acknowledging their receptiveness to false teaching while still subtly implying external influence. The present tense indicates an ongoing, incomplete action, which Paul hopes to avert through his letter.
• εἰ μή (conjunction): BDAG (s.v. εἰ μή) offers senses such as “except,” “unless,” or as an adversative “but.” The discussion rigorously examined its syntactical connection.
  • Standard interpretations connect it as an exception clause to the preceding negative statement ὃ οὐκ ἔστιν ἄλλο (“which is not another, *except* there are some who trouble you”).
  • An alternative proposal suggested connecting εἰ μή back to Θαυμάζω in verse 6, implying “I would be amazed… *except* I know there are some who trouble you.” This was largely rejected on grammatical grounds, as εἰ μή typically follows a negative clause or a rhetorical question expecting a negative answer.
  • Extensive analysis showed that while εἰ μή often follows a negative, it can also appear after rhetorical questions where a negative answer is *expected* (e.g., 2 Corinthians 2:2; Romans 11:15; 1 John 2:22), thus serving an exceptive or restrictive function (“nothing else/no one else but X”). It can also function as a strong adversative, akin to ἀλλά (“but”).
  • The distinction with ἀλλά, as noted in the discussion, lies in εἰ μή’s role in presenting an *excepted element* that was a *potential member of a negated set*. The use of a rhetorical question or negation creates a “void” that εἰ μή then fills with a specific exception, thereby intensifying the rhetorical impact.

Translation Variants

The grammatical and rhetorical analysis reveals several points of divergence in translation, particularly concerning agency, referents, and the nuance of Paul’s rebuke.

The phrase ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι [Χριστοῦ] can be interpreted in a few ways. The most common understanding, supported by Pauline usage, identifies God as “the one who called you” (τοῦ καλέσαντος). The term ἐν χάριτι would then describe the sphere or means of this calling—”by/in grace.” If Χριστοῦ is included, it most naturally functions as a genitive dependent upon χάριτι (“the grace *of Christ*”). An alternative, less common suggestion from the initial query considered καλεσαντος ὑμᾶς as an adjectival modifier of Χριστοῦ, meaning “from Christ, who called you.” However, this is less likely given Greek syntactical patterns and Paul’s consistent portrayal of God as the primary caller. The textual uncertainty regarding Χριστοῦ means some translations might omit it or reflect its bracketed status.

The verb μετατίθεσθε (“you are deserting/being removed”) presents a dilemma between a middle and passive voice. A middle voice emphasizes the Galatians’ own culpability or consent in their turning away. A passive voice would shift the responsibility more towards the agitators who are “confusing” and “perverting” the gospel. The nuance of a reflexive middle, “you are allowing yourselves to be turned away,” offers a balanced interpretation, recognizing both external influence and internal receptiveness. The present tense is crucial here, indicating that the desertion is ongoing, not completed, creating a sense of urgency for Paul.

The conjunction εἰ μή in verse 7 generates significant interpretative variations. Most English versions follow the interpretation that it functions as an exception to the statement “which is not another [gospel],” translating it as “except” or “but.” This highlights that while there is only one true gospel, the Galatians are being troubled by false teachers who present a distorted version. The rejected proposal to link εἰ μή to Θαυμάζω (“I would be amazed… *except* I know”) was based on an attempt to make logical sense of Paul’s rhetoric, but it overlooked the grammatical rule that εἰ μή typically follows a negative or a question with an expected negative answer. The accepted view emphasizes Paul’s rhetorical strategy of defining the “other gospel” as fundamentally *not* another gospel, but rather a perversion of the one true message, with the agitators being the cause of this perversion.

Conclusions and Translation Suggestions

The exegesis of Galatians 1:6-7 underscores the complexity of Pauline syntax and the importance of nuanced grammatical understanding, textual criticism, and rhetorical analysis. Paul’s opening is a sharp rebuke, expressing astonishment and concern over the Galatians’ rapid departure from the true gospel. The identity of the “caller,” the agency of their turning, and the nature of the “other gospel” are central to capturing Paul’s intended meaning.

Based on the discussion, the following translation suggestions capture different plausible nuances:

1. “I am amazed that you are so quickly deserting the one who called you by the grace of Christ for a different gospel, which is not really another, but there are some who are troubling you and wanting to distort the gospel of Christ.”
   This translation emphasizes God as the caller, links “Christ” to the grace, takes μετατίθεσθε as a middle voice indicating the Galatians’ own active turning, and interprets εἰ μή as a strong adversative/corrective (“but”) to the previous statement.
2. “I am astonished that you are so readily allowing yourselves to be turned away from the one who called you through grace (which is Christ’s) to a different gospel—though there is no other—unless it be those who are disturbing you and wishing to pervert the gospel of Christ.”
   This version highlights the passive/reflexive dimension of μετατίθεσθε, suggesting external influence on the Galatians’ departure. It also frames Χριστοῦ as the source of grace and uses “unless it be” for εἰ μή to emphasize the agitators as the exception to “no other gospel.”
3. “I marvel that you are so quickly shifting your allegiance from the God who called you by grace into a different gospel; this is not another gospel, except that there are certain ones who are unsettling you and desiring to corrupt the gospel of Christ.”
   This translation clearly identifies God as the caller, omits Χριστοῦ in verse 6 due to textual uncertainty (or implies it’s linked to the caller), uses “shifting your allegiance” for μετατίθεσθε to convey a deliberate act, and interprets εἰ μή as a straightforward exception (“except that”) to the claim that there is “no other” gospel.