Galatians 1:6

I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel:
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Augustine of Hippo

AD 430
If it were another gospel other than the one that the Lord has given through himself or through some other, it would not be a gospel.
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Clement Of Alexandria

AD 215
Leading from the beginning of knowledge to the end. But if one should suppose that another origin
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Cornelius a Lapide

AD 1637
I marvel that ye are so soon removed—from Christianity to Judaism, from the liberty of the Gospel to the slavery of legal ceremonies, from the church to the synagogue. "The allusion," says S. Jerome, "is to the Hebrew, "to roll,"" and hints that, "You Galatians are as easily moved as a globe or a wheel, since you suffer yourselves to be so quickly transferred from the Gospel of Christ to the law of Moses." Elsewhere, however, S. Jerome sees an allusion to ללנּ, "milk," and supposes that the Galatians were so called from the whiteness of their skin. From Him that called you. You are apostates from the Gospel, nay, from God and Christ Jesus, and that to the greatest injury and contempt of God and Christ, who called you, without any merits of your own, nay, against your demerits, out of His abounding love, into grace, reconciliation, friendship with God, and salvation. S. Jerome reads, by the grace of Christ, instead of into the grace of Christ, and so gets a more forcible rendering: ...

Cyprian of Carthage

AD 258
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."
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George Leo Haydock

AD 1849
This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shown the little attachment they had to their spiritual father. (Calmet) To another gospel: which is not another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which...


AD 420
The word for “being carried away” is first found in Genesis where God carries Enoch away and he is not found. … The one whom God carries away is not found by his enemies … but he whom the devil carries away is carried into that which appears to be but is not. .
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AD 420
Not another gospel, because all that is false is insubstantial, and that which is contrary to truth finally has no existence. .
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John Chrysostom

AD 407
The one who is carried away after a long time is worthy of blame, but the one who falls at the first attack and in the initial skirmish has furnished an example of the greatest weakness. And with this he charges them also, saying “What is this, that those who deceive you do not even need time, but the first assault suffices to rout and capture you?” … At the same time he shows in what great and high estimation he holds them. For if he had thought them mere nobodies and easily deceived, he would not have been surprised by what occurred. ...

John Chrysostom

AD 407
And he did not say “from the gospel” but “from God,” for he used terms that were more horrifying and more likely to astound them. For those who wished to deceive them did not do so all at once but gently estranged them from the faith in fact, leaving the names unchanged. For such are the wiles of the devil, not to make apparent the instruments of his hunt. For if they had said, “Depart from Christ,” the Galatians would have shunned them as deceivers and corrupters. As it was, the deceivers allowed them still to remain in the faith while they were undermining the whole edifice with impunity. The language these tunnelers used was covered with these familiar names as with awnings. ...

John Chrysostom

AD 407
Like the Jews who persecuted Christ, they imagined their observance of the Law was acceptable to the Father, and he therefore shows that in doing this they displeased not only Christ, but the Father also, for that they fell away thereby not from Christ only, but from the Father also. As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: All things whatsoever the Father has are Mine. John 15:16 By saying that they had fallen off from the Father, he brings a twofold charge against them, of an apostasy, and of an immediate apostasy. The opposite extreme a late apostasy, is also blameworthy, but he who falls away at the first onset, and in the very skirmishing, displays an example of the most extreme cowardice, of which very thing he accuses them also saying: How is this that your seducers need not even time for their designs, but the first approaches suffice for your ...
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John of Damascus

AD 749
Just as Peter says, that “there is no other name under heaven given to men, whereby we must be saved” (Acts 4:12).
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John of Damascus

AD 749
This, he says, has raised within me much surprise, because those who were taught the mystery of grace in such a way that they could become teachers of others, were so easily persuaded by deceivers.
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Tertullian of Carthage

AD 220
And how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.". When, again, he mentioned "certain false brethren as having crept in unawares "who wished to remove the Galatians into another gospel. gospel". How is it that the censurer of the Galatians ...
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Knowing this first, that no prophecy of the scripture is of any private interpretation. - 2 Peter 1:20

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