Chapter 1 vs 1-10

Vs 1 Paul, an apostle (Pau/loj avpo,stoloj n m s) (not sent from men nor through the agency of man (ouvk avpV avnqrw,pwn ouvde. diV avnqrw,pou neg ptcl ouvk + avpo + g m p avnqrwpoj from men + neg ptcl ouvde + prep di,a + g m s avnqropoj through a man) but through Jesus Christ, (avlla. dia. VIhsou/ Cristou/ strong adversative avlla. + prep di,a + g m s vIhsouj Cristoj ) and God the Father (kai. qeou/ patro.j conn kai. + g m s qeo,j pater) who raised Him from the dead), (ou/ evgei,rantoj auvto.n evk nekrw/n g m s a p p + da evgeirw + a m s auvtoj + prep evk + ab m p nekro,j

Vs 2 and all the brethren who are with me (kai. oi` su.n evmoi. pa,ntej avdelfoi. conn kai. + n m s + da avdelfoj + prep su.n + 1s ls evgw + n m p paj) to the churches of Galatia: (tai/j evkklhsi,aij th/j Galati,aj( l m s + da h` evkklhsi,a + g f s h` Galati,a)

Letters in Near East antiquity follow the formula for the greeting of X to Y: greetings. Cp Ezr 7:12 "Artaxerxes, king of kings, to Ezra the priest, the scribe of the law of the God of heaven, perfect peace"
Paul introduces himself only by his Roman cognomen, or common name (like our nickname).
More often than not, Paul introduces himself as an Apostle.
1. Rom 1:1, Ti 1:1 bondslave and apostle
2. 1Cor 1:1; 2 Cor 1:1; Eph 1:1; Col 1:1; 1 & 2 Tim apostle
3. Phil 1:1 bondslave (the whole book emphasizes humility of Paul and Jesus)
4. 1 & 2 Th Paul (the Thessalonians had no need to be reminded of his authority, as they were adjusted to his and the Lords)
Paul uses the term apostle to emphasize his authority, whether to correct problems in the local church (Corinth), to instruct (Timothy) or to show the ultimate authority, the Lord Jesus Christ (Romans)
In 2 Cor 8:23 he recognizes other "apostles" commissioned from men, but here he is seeking to prove the legitimacy of his commission, and the ultimate authority on earth that commission gave him.
The word apostle (Gk. avpostoloj) is a compound of avpo + stellw, and means one sent out as a messenger.
The authority of a man is equal to the one sending him, so when Paul speaks or acts as an apostle of Christ, he does so with Christs authority.
Unlike the apostles of 2Cor 8, Pauls authority was not derived from men, nor even through a human intermediary, but directly through the Lord Jesus Christ.
Matthias, in Ac 1:23, would be an example of an apostle given authority through the agency of man.
But Pauls apostolic authority came neither from a group of men (the Jerusalem elders) nor from a single man (Barnabas, Peter, etc).
We can infer from Pauls emphatic language that his Galatian converts had been given a different account of his apostleship.
The false teachers maintained he had no commission apart from that which he had received from the apostles and elders in Jerusalem or those in Damascus and Antioch.
Paul unabashedly declares his commission was directly from the Lord Jesus and God the Father, with no intermediary.
Paul is accountable only to the risen Lord.
In distinguishing Jesus Christ and God the Father from human authority or agency, Paul sets Jesus in a category apart from ordinary men, though He is fully human.
Now that He is risen and exalted, Christ is naturally thought of and mentioned alongside God the Father. Ps 110:1
God the Father was the one who performed the miracle of resurrection, in relation to the humanity of Jesus.
While other men had been resuscitated (Jn 11:44 Lazarus) no one had yet received a glorified body, the Lord Jesus being the first fruits of the resurrection. 1 Cor 15:20
By raising Jesus from the dead, God the Father put His seal of approval on Him, proving that His work on the cross was sufficient. Rom 1:4, 4:25
Therefore, if the Lord Jesus Christ called Paul as an apostle, God the Father concurred.
So Pauls apostolic authority is direct from the Sovereign of the Universe.
Paul mentions none of his co-workers here by name, unlike many of his letters. 1Cor; 2Cor; Phil; Col; 1 & 2 Thess; and Phlm.
This affirms that it was not Pauls individual doctrine, but all his colleagues as one share it.
The Galatians knew Barnabas (2:13) who was travelling with Paul (Ac 14:20).
But Paul does not even mention his name why?
It is conceivable that Paul was being sensitive to Barnabas defection from grace as noted in 2:13.
Also, Barnabas, though the senior member of the group, did not have the same authority as Paul, and so was subservient to him.
Paul makes it clear " I speak for God, not man".
This was a circular letter to all the local churches established in the Galatian region.
The Judaizers would have attacked them all, and Paul would have had to address a similar situation in each city.
Rather than send several copies, he sent one by messenger, with his own words and handwriting in 6:11 for verification that it was his manuscript.
Each local church would have the letter read, make a copy if desired, then pass the letter to the next local church.
The term evkklhsia is used of both an individual church, as here, and the Church Universal (Mt 16:18)

Vs 3 Grace (ca,rij n f s) to you (u`mi/n d f s su,) and (kai. cc)peace (eivrh,nh n f s) from God our Father (avpo. qeou/ patro.j h`mw/n prep + ab m s qeoj and pathr) and (kai.) the Lord Jesus Christ (kuri,ou VIhsou/ Cristou/ ab m s kurioj Ihsouj Cristoj),

The form carij kai, eivrhnh is characteristically Pauline. Eph 1:2; Phi 1:2
Grace refers to the unconditional good will from God toward man.
It excludes works or merit to deserve His affection and kindness either in salvation or in the Christian Way of Life.
Man contributes nothing to salvation, but receives all the benefits thereof from a God of grace. Eph 2:8-9.
Neither can man please God after salvation by his own works. 2:16
Man can only please God by walking according to the Spirit, i.e. in fellowship with God. 1 Jn 1:6 ff.
Peace also has its full realization in the Christian life.
Peace is the state of life for the one who operates under Grace.
No one who counts on his own merit to earn the +R of God can have true peace, since he will always fall short of the mark. Ec 7:20
We can now have peace with God (Rom 5:1), and peace with one another (1 Th 5:13)
The rejection of Grace leads to legalism, self-righteousness, and hypocrisy. Mt 23:27
True peace comes only to those who know and trust God to make them +R.
As in vs 1, God the Father and the Lord Jesus Christ are spoken of in equal terms.
The risen Christ should occupy an exalted place in our thinking.
He has been invested by God the Father with the designation Lord, "the name above all names" of Phi 2:9.
God the Father and the Lord Jesus Christ are unified in the bestowal of salvation.

The grace which lies behind, and provides for salvation for us is called "the grace of God" (2:21) and "the grace of Christ" (1:6).
The peace this salvation produces is called "the peace of God" (Phi 4:7), and the peace of Christ (Col 3:15).

Vs 4 who gave (tou/ do,ntoj a a p g m s didwmi) Himself (e`auto.n a m s 3s pro) for our sins (u`pe.r tw/n a`martiw/n h`mw/n prep + g f p a`martia + da) so that (o[pwj subord conj) He might rescue (evxe,lhtai a m s 3s) us ( hvmaj 1p ac pro evgw) from this present evil age (evk tou/ aivw/noj tou/ evnestw/toj ponhrou/ prep + ab m s aivwn + da, + Pf a p ab m s evni,sthmi + g m s ponhroj), according to the will (kata. to. qe,lhma prep + ac n s qe,lhma) of our God and Father (tou/ qeou/ kai. patro.j h`mw/n g m s o` qeoj + kai, + pathr + g m p evgw)

The participle, (a a p didwmi) stands as a verbal adjective, describing Jesus Christ as "the one who gave".
Christ gave Himself for our sins, in two ways:
1. on behalf of, or in exchange for, our sins so as to remove them. 1Cor 5:21
2. because of, or due to, our sins sin required a payment/propitiation, and Jesus was the only acceptable payment or ransom.
By sacrificing His own life, i.e. His spiritual connection with God the Father (Mk 15:34), the Father put upon Him the penalty for all sins of all mankind of all time.
We are, therefore, not obligated to work for our salvation. Mk 10:45 (Gk avnti.)
The Greek evxai,rw has the nuance of plucking someone out of a group in rescue or deliverance.
Believers have been removed from the mass of (unsaved) humanity who are destined for disaster.
The self-oblation (religious sacrifice offered to God) not only procures salvation for His people, it also delivers us from the realm in which sin is master into the realm where He Himself is Lord. Rom 14:9
The Subjunctive Mood is used to show the potential of salvation.
The Gk evk + the ablative is used for "out from" a place or group.
God does not force or coerce salvation on anyone - it is the individuals choice.
Jn 3:16
"This present evil age" is the contrast between a time frame ruled by Satan and the Messianic kingdom.
But we, through faith in Christ, have been delivered, or plucked out of his dominion. Col 1:13
He no longer has absolute control over us, unless we allow it, which is what Paul fears the Galatians have done.
The deliverance Paul speaks of is not from the material world (Jn 17:15), but from the evil which dominates it. Cp 2Pet 2:20
In Rom 12:2, Paul exhorts believers not to conform to this age, i.e. to live as they did in their pre-salvation lives.
The Gk avnisthmi is in the perfect active participle.
The perfect tense deals with an accomplished fact that still has results.
Anisthmi has the idea of something present, imminent, or currently being experienced.
So the evil age is something we endure, but only for now it will not exist forever.
"According to the will" has a two fold meaning:
1. Christs sacrifice was according to His will,
2. We can now live according to His will, since we have been delivered.
It is our choice whether we live according to His will, God has given us the opportunity to do so.
Although our participation in the resurrection age lies still in the future, believers have been made spiritual partakers of it, since we share the risen life of Christ. 2Pet 1:4
Since "the form of the world is passing away" (1Cor 7:31), believers should manifest a spirit of detachment from it.
So "this present age" signifies not only the current era of would history, but the way of life that characterizes it.
By appending "according to the will of our God and Father" Paul again emphasizes that the Lord Jesus Christ and God the Father are at one in this deliverance. 2Cor 5:18-19
The Galatians, as unsaved pagans, were used to worshipping deities/gods, because those deities had supreme power and demanded worship and works to merit salvation.

27. Now, however, they worship a God who is their Father, who has already provided for their salvation, and has delivered them from their bondage to religion and works.

Vs 5 to whom (w-| d m s ovj) be the glory (h` do,xa n f s) forevermore (tou.j aivw/naj tw/n aivw,nwn ac m p + g m p ton aivwn age, existence ). Amen (avmh,n truly).

"to whom" refers antecedently to God the Father.
This is the only doxology appended to the salutation in Pauls letters.
Galatians is also the only Pauline letter that does not include a thanksgiving for the recipients. Cp 1Thes 1:2
All glory and honor belong to God the Father, due to His Divine Essence. Phi 4:20
Even the Lord Jesus Christ will subject Himself to God the Father, at the beginning of the Eternal Age. 1Cor 15:28
In the Old Testament, "glory" refers to the radiance of His presence. Ex 24:17
When glory is ascribed to Him it denotes the transcendent praise and worship of which He alone is worthy.
The extent and duration of that glorification will last "unto/as far as the ages of the ages", an emphatic expression denoting eternity in the strongest way possible.
Paul uses the Hebrew word "amen" "I believe it" to close the doxology.

10. In Pauls thinking, this glorification was a certain fact, awaiting a certain and undeniable fulfillment.

Vs 6-7a I am amazed (Qauma,zw P A I) that (ovti) you are so quickly deserting (ou[twj tace,wj metati,qesqe - adv in this way + adv quickly + P P I 2 p metatiqhmi to move or to change position) Him who called you (avpo. tou/ kale,santoj prep + A A P G M S kalew called + uvmaj Ac p su you) by the grace [of Christ] (evn cariti prep + D F S carij grace) for a different gospel (eivj evteron euvaggelion prep + Ac N S different + Ac N S good news gospel); Which is not really another (o[ Ac N S o[j which + ouvk evstin neg ptcl + P A I 3s eivmi is not) another (a;llo Ac N S a;lloj another)

In most of Pauls letters, the introductory salutation is followed by words of thanksgiving to God for some feature of the recipients life or faith. Rom 1:4; Phm 4
Galatians is the sole exception it plunges directly into words of remonstrance and rebuke.
The thanksgiving formula after the salutation was common in Greek letter writing.
The omission of thanksgiving is due to two things:
the sense of urgency to come straight to the point

the degree of severity of the Galatians abandonment of the Truth
Paul wished he were present, to have a face-to-face discussion, but since he could not be, he immediately sent this letter. 4:20
Just as no thanksgiving in the other Pauline letters omits a reference to the Gospel (Eph 1:3-17), the Gospel is raised here in astonishment that replaces the normal thanksgiving.
As the scholar P.T. OBrien pointed out, "Because the Galatians have departed from the gospel of Christ there can be no thanksgiving; instead, a curse is pronounced on anyone who brings another message" (Introductory Thanksgivings, pg 141)
Pauls amazement came from the fact the Galatians had been believers only a short time, and were already being dislodged from their faith.
Believers are constantly under attack in the Angelic Conflict to alter their faith, or to accept false doctrine. Eph 4:14
The Greek tacewj (quickly, without effort, easily) gives no precise indication of the interval between their salvation and defection.
The passive voice of metatiqhmi is used of a change in position, either geographically (Ac 7:16; Heb 11:5), or mentally/spiritually, as here (cp our expression "a change of heart" or "he changed his mind").
The Galatians, having been firmly grounded in the Truth of the Gospel by Paul and company, had allowed themselves to be moved from Bible Doctrine to falsehood.
Pauls use of kalew called emphasizes the Divine initiative in salvation. Cp 5:13; Rom 8:29-30
What he says of the Galatians here, he says of himself in v 15.
There is some controversy whether of Christ is actually in the original manuscript, hence its appearance in brackets in many English translations.
Christian scholars of the early Church excluded it (Marcion, Tertullian, Ambrosiaster, et al), but other texts included it, along with variations (A, B, Y etc.)
No doctrine is violated either way, but since the central theme of Galatians is grace vs law, the addition of Christ would be unnecessary.
It is grace in general, not that of Christ alone, which qualifies us to be saved. 3:2-3
The grace of which Paul speaks is not merely some benevolent attitude on the part of God the Father or Christ.
It is demonstrated in Gods saving act in the death of Christ, by which the undeserving and ungodly (Rom 5:6) are redeemed, justified, and reconciled to God.
Grace and Law, any law, are mutually exclusive as means of justification. 5:4
The Greek preposition eivj deals with movement toward something, adding to the use of metatiqhmi above.
The Galatians were spiritually moving from grace to law, from freedom to enslavement/judgement.
Two Greek words are used to distinguish the false gospel from the gospel Paul had proclaimed.
The word e[teroj translated "different", means another of a different kind. Lk 17:34
However, avlloj, translated "another", means another of the same kind. 1 Cor 3:10
Pauls point is that the different gospel has nothing in common with the Truth.
The false gospel mentioned Jesus as Savior, but by relying on adherence to the Mosaic Law, it denied the efficacy of Jesus work on the cross.
His work was all-sufficient or it was a complete failure there can be no middle ground or compromise. Jn 19:30
The Christian will produce good works as a result of a Spirit-filled life (Eph 2:10), but he does not do good works to maintain, earn, or keep salvation.
By application, all BD is absolute Truth; any addition, alteration, or omission makes it less than perfect, and therefore untrustworthy and useless.
The nature of man, unless filled with the Holy Spirit, is such that he will be more willing to accept falsehood than Truth.
In the New Testament, "gospel" is used in two ways:

The proclamation by Jesus Christ that the Kingdom of God has drawn near. Mk 1:14-15

The proclamation by His disciples that in Jesus Christ the Kingdom of God is fully manifested. Rom 1:1-4

34. By His humiliation and exaltation He is set forth as Messiah, Lord, Son of God

Vs 7b Only there are some (eiv mh tinej eivsin neg ptcl + N F S tij "some" + P A I 3p eivmi "are") who are disturbing you (oi` tarassontej u`maj P A P N M P tarassw "trouble, disturb, stir up (of water)" + Ac M P su "you") and want to distort (kai qelontej metastryai c.c. +P A P N M P qelw "want, desire" + A A If metastrefw "alter, change, distort") the gospel of Christ (to euvaggelion tou qeou Ac N S "the gospel" + G M S o` Cristoj "the Christ")

The Greek construction eiv mh has the idea of except, or, if not for what follows the false gospel would not even be considered.
The participle is used to indicate an on-going action, and so Paul calls the false teachers "troublemakers".
The word tarassw is used of King Herods mental state when he heard of the birth of the King of the Jews (Mat 2:3), of the disciples when they saw Jesus walking on the water (Mat 14:26) and of Zacharias when he saw the angel of the Lord (Lk 1:12)
A literal translation would be "there are some, the ones troubling you"
The intent of the false teachers was to confuse the minds of new believers. Ac 15:24
Theirs was a message of bondage, not freedom. 5:1
It was from salvation-by-Law that Paul himself had been set free, in his Damascus Road experience. V 12ff
This was the gospel he taught others, including the Galatians.
It might be expressed in different ways (2:7), but its cornerstone was the proclamation of salvation and life through the grace of God, apart from any works by man. 3:2-5
Far from bearing any positive relation to the true gospel, their message was calculated "to pervert" (metatisqhmi) the gospel of Christ".
The nature of their troubling can be seen in their salvation message.
Among other ritualistic requirements, they were pressing the requirement of circumcision on the male Galatians!
Circumcision, they maintained, was an indispensable condition for justification before God. Ac 15:5
The identity of these troublemakers is not immediately apparent from our passage, but since Paul refers to them in the 3^rd person and the Galatians in the 2^nd, they had not risen from their own ranks. Cp Ac 20:28-29
Paul understood their insistence on circumcision, which involved retrogression from justification by faith to justification by lawkeeping.
This moved them from the freedom of the Spirit to religious slavery. 4:31
Such an insistence undermined the authentic gospel, substituting a false foundation for that which God had laid. Cp 1 Cor 3:11
Paul himself had for long sought this justification by observance of the Mosaic Law, until the Damascus Road experience taught him the bankruptcy of that way of seeking the righteousness of God.
The Mosaic Law was given to show that sinful man could never attain the +R of God, for if one breaks a single commandment, he breaks them all. Js 2:11
Only Jesus Christ, as a sinless man, could keep every aspect of the Mosaic Law, and thus be qualified as perfect.
Since He was perfect and +R, He could represent God to man; since He was fully man, He can represent man to God. Heb 4:14-15
Thus the true gospel can ascribe glory and honor only to Him man has no part of merit in earning his salvation.
Paul realized that not only had the Mosaic Law not prevented him from pursuing his sinful course (1:13), it had not even been able to show him it was sinful!
The Mosaic Law "was added because of transgressions". 3:19

it identified what was a transgression Rom 7:7
it stimulated the commission thereof, in order to drive man to despair of self-salvation Rom 7:8

25. He desired the sense of joyful release he had experienced for his fellow Jews, but to place legalistic restrictions on Gentiles, who had never lived under Jewish Law, was a perversion of all reasonable order.

Vs 8 but even if we, (avlla kai. eva.n h`meij strong advers "but" + c.c. ascensive "even" + sub conj (3^rd class maybe yes, maybe no) "if "+ N 1 p "we") or an angel from heaven, (hv. a;ggeloj evx ouvranou/ c.c. "or" + N M S "an angel" + prep "out from" + G M S ouvranoj "heaven") should preach to you (euvaggeli,zhtai u`mi/n P M S 3s euvaggelizw "should proclaim" + D M P su. "you") a gospel contrary to what we have preached to you, ( parV o] euvhggelisa,meqa u`mi/n( prep "beside, different" + Ac N S rel pron "which" + A M I 1p euvagglizw "we have proclaimed" + D M P su. "you") he is to be accursed! (avna,qema e;stw N N S "under the curse of God" + P A Ip 3s eivmi "to be")

Here is Pauls assertion that it is the message, not the messenger, that ultimately matters.
The gospel, as proclaimed by Paul, is not the true gospel because Paul proclaimed it; it is true because the risen Lord gave it to him to proclaim.
If Paul himself, any of his company, or even an elect angel were to bring a different message, both he and the counterfeit message were to be rejected.
There are no guarantees that a teacher communicating Truth today will remain faithful until death; the indwelling STA can render anyone inoperative.
So Paul tells them that even if he himself were to return and give them a different message, the gospel already delivered is the only true gospel.
The authority and character of the herald are important, no doubt; without them he is ineffective and untrustworthy.
However, his importance is secondary to the content and veracity of the message.
It is not the status or nature of the messenger that validates the message, it is the nature and accuracy of the message that validates the messenger.
Fallen angels, or demons, constantly proclaim false message, through their human agents we should expect an attack from that source.
But Pauls directive is even more forceful.
Of course, an elect angel would never proclaim anything but the true gospel, but Paul is reaching for the most fanciful of examples to show that, despite any credentials or seeming godliness, if any messenger does not square with Gods revealed truth he is to be utterly rejected.
The preposition para has the meaning "beside", or "beyond".
It includes any message which adds to that brought by Paul, or strays from it.
Not only were there teachers who held to legalism, but, as Jude says, "certain persons have crept in unnoticed who turn the grace of our God into licentiousness" (Jud 4)
Whether as restrictive legalism, permissive liberalism, or cultic perversion, any teaching that adds to or takes away from Gods revealed truth is a distortion of the gospel and perverts the nature and work of Christ.
The message delivered beforehand is the one to which the Galatians should hold, since it was delivered with the power of the Holy Spirit. Rom 15:19
The Greek construction is much more forceful than the English "let him be accursed".
It is a Jussive command (a 3^rd person command) given to God.
Paul is so bold as to command the Lord to make the false teacher "anathema".
The word avnaqema is used six times, two of which are in this passage.
In Ac 23:14, it is used along with the verb form, of a solemn oath with dire consequences if it is not carried out.
In Rom 9:3, Paul says he would willingly go to eternal Hell, if only his Jewish brethren would be saved.
This usage is hyperbole an example so farfetched as to be impossible.
No one can save another man, it is their volition and their choice.
This indicates the longing and desire Paul had for all men to be saved. Cp 1 Tim 2:4
In 1Cor 12:3, Paul teaches that no one teaching by the power of God can say that Jesus is anathema.
If anyone teaches that Jesus is not the true Messiah, they are not speaking the Truth.
1Cor 16:22is the strongest of Pauls usages, placing a Divine curse on anyone who does not love the Lord.
Jn 14:15 makes it clear how one loves the Lord.
And the simplest commandment, the one we must first keep, is to "believe in Me", as in Jn 16:9
To believe in Christ is to remove oneself from the Divine curse.
Thus, in Pauls thinking, any false teacher who abrogates Jesus rightful place as the only source of salvation is as far removed from God as it is possible to be.
Paul expresses himself so vehemently for two reasons:
The acknowledgement of Jesus as Messiah logically implied the abrogation of the Mosaic Law. Heb 8:7,13
Therefore, if the Mosaic Law was still in force as a way of salvation and +R, the Messianic Age had not dawned, and Jesus accordingly was not the Messiah.
In that case, Jesus had rightly been tried and convicted, because His messianic claims were false, and He was anathema.
Any teaching which logically led to such a conclusion was self-evidently perverse.

38. Anyone who implied by such teaching that Jesus was anathema (cp 1Cor 12:3), was himself anathema, removed from God, and under a curse.

Vs 9 As we have said before,( w`j proeirh,kamen - - sub conj + Pf A I 1p proei/pon ) so I say again now,( kai. a;rti pa,lin le,gw( c.c. comparison "also" + adv of time "now, at present" + adv "once more, again" + P A I "I say") if any man is preaching to you a gospel(ei; tij u`ma/j euvaggeli,zetai- - sub conj (1^st class - - and they are) "if" + indef pron "anyone" + Ac M P su "you" + P M I 3s euvaggeli,zw "to evangelize, proclaim the gospel") contrary to that which you received,( parV o] parela,bete( prep "beyond, contrary to" + Ac N S "that which" + A A I 2p paralamba,nw "you received") let him be accursed.( avna,qema e;stwÅ N N S " a curse" + P A I 3s eivmi "he is to be".

So seriously does Paul mean this that, after the rather rhetorical language of vs 8, he repeats it more soberly, but none the less emphatically.
It was Pauls standard practice to warn new believers about the dangers facing them whenever he established a new local church. Ac 14:22
Although the legalism of the Judaizers had not even been brought in while Paul was with them, he knew that false teachers of some kind would soon be attacking the new converts, and so he exhorted them accordingly.
The Perfect tense of the Greek has the idea of a past action with still-existing results.
Paul had communicated this warning/exhortation to them, and now he calls it to their minds again. Cp 2 Thess 2:5
As believers, we are responsible for the information we are given, and are expected to apply it when testing arises, which the Galatians had failed to do.
The Judaizers had been so subtle in their attack, the Galatians did not put them in the category of a false teacher after all, they did acknowledge Jesus as Messiah.
The most destructive doctrines have not been atheism or overt paganism, but those supposedly Christian movements that accept so much biblical truth that their unscriptural doctrines seem relatively insignificant and harmless.
Therefore, Paul makes it very clear that the gospel they had received from him was the true gospel, anything else went beyond (para) the Truth.
By application, we must be prayerfully considerate and careful when we hear anything taught by anyone; just because they have some areas correct does not guarantee the accuracy of others.
Jms 1:5 is a prayer to be offered on a consistent basis, for if a communicator teaches hvpt and claims it is Divinely accurate, God is bound by His essence to bless the true seeker with discernment and understanding.
The Galatians had the necessary spiritual gifts to ward off the false teachers, but they did not apply them, assuming that since the Judaizers recognized Jesus as the Christ, they were also teaching the truth in other areas.
Paul again makes it clear, in as emphatic a way as possible, there will be false teachers, and they will fall under Divine judgement. Cp 5:10
The Greek construction "if" is a First Class Condition, which means "if, and it is true" or "since".
It has always been a reality that false teachers exist, and the adjusted Christian must constantly watch for them.
The translation could read "Since there is someone teaching you a gospel contrary to that which you received, let him become a curse.
The verb "received" is in the Aorist tense, and means "once for all", it was not some simplistic explanation, designed to be modified or expanded later.

18. 2Jn 7-11 gives instruction on how we are to deal with false teachers as well.

Vs 10 For am I now seeking the favor of men, or of God? Adv :Arti "now" + sub conj ga.r "for"+ Ac M P a;nqrwpoj "men" + P A I 1s pei,qw "persuade, convince" disjunc conj h' "or" + Ac M S w/d.a. o` qeoj "the God") Or am I striving to please men? (disj conj h; "or" + P A I 1s zhte,w "pursue, seek, or want" + D M P a;nqrwpoj + P A If avre,skw "to please, accommodate" ) If I were still trying to please men, I would not be a bondservant of Christ (eiv sub conj (1^st class) "if, and suppose it is true; for the sake of argument" + adv e;ti "still, yet" + D M P a;nqrwpoj "men" + I A I 1s avre,skw "I please" + G M S Cristo,j "of Christ" + N M S dou/loj "a slave" + advers conj ouv "not" + ptcle of uncertainty a;n "ever; at any time" + I M I 1s eivmi, "would have been"

It appears from the content of these two questions that Pauls consistency had been called into question by his attackers.
Whatever he might do or teach now, it was suggested, he had acted and taught differently at one time.
He was accused of adapting his practice and teaching to please his changing company from one time or place to another.
In 1Cor 9:19-22, Paul does claim to change his lifestyle according to his audience, but the content of his message never changed. 1Thes 2:3-4
It was easier for some people to take note of his changing conduct exercising his liberty on one occasion and voluntarily restricting it on another without appreciating his overriding consistency: I do it all for the sake of the gospel (1Cor 9:23)
Persuading men was Pauls constant business, according to the only other occurrence of the transitive use of peiqw , in 2Cor 5:11. (a transitive verb takes an object persuading men).
The content of this persuasion is summed up in the same context: be reconciled to God. 2Cor 5:20
Pleasing men was not what he was called to do, he was called to serve Christ; he could not make that his business and please his hearers at the same time.
Thus, in 1Cor 4:3ff he is not concerned about other peoples assessment of him; it is the Lord who judges me he says, so he makes it his business to please the Lord (he did not even seek to please or gain approval from himself).
In Col 3:22 and Eph 6:6 he exhorts slaves to please their masters (as he sought to please his Master) "not by way of eyeservice, as menpleasers do".
As for his own apostolic duty, he said, "we speak not as pleasing men but God, who examines our hearts". 1Thes 2:4
In 1Cor 10:33 he speaks of his endeavor to please all men in everything I do, but in context it is a question of subordinating his own interests to the interests of others, with a view to their salvation.
In Rom 15:1-3 he exhorts on similar lines, that it is the duty of each Christian to please his neighbor, with a view to edification, rather than fulfilling their own pleasures when there is a contrast.
Persuading God was a concept entirely foreign to Paul, he sought to align himself with God, not change His mind.
Persuading men was showing them the Truth, and attempting to convince them to come over to it from their former life of corruption. Eph 4:17-22
This often was exactly opposite of pleasing them. Ac 14:5
Pauls opponents charged him with persuading men by rhetorical devices and debate, which he categorically denied in 1Cor 2:1-3.
He was frequently obliged to rebut the insinuation that he used underhanded methods, as in 2Cor 2:17, 4:1-3.
He persuaded men, not God, and pleased God, not man; indeed, he pleased God by persuading men.
The implied charge was that, by proclaiming a law-free gospel, he was pleasing men by making salvation easier for them and trying to persuade God to accept them on less arduous terms than those laid down in the Law.
Since salvation is so important, it must require great effort, they claimed; however, the great effort is on the part of God, who provides it for us, as we are incapable of procuring it for ourselves.
Paul repeatedly calls himself a bondslave of Christ (Rom 1:1, etc), implying that he was unreservedly at Christs disposal; for Christs sake he is also the slave of others (2Cor 4:5) implying that he is unreservedly at their disposal in the service of Christ.
But a slave cannot afford to aim at pleasing any one other than his master.
So Paul says here that if he were trying to please men, he would not be able to please God, and he would be an ineffective slave to his Master in heaven.
The double anathema pronounced above, along with this argument from logic, squelch the attack of his opponents that he was merely trying to gain the approbation and approval of the masses.