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I frequently hear of approaches used by "other" Christian preachers and groups referred to as competing "gospels", such as the "social gospel" or "prosperity gospel" (or sometimes "health and wealth gospel"). And then recently, I was reading an article on the Elephant Room controversy which in passing, referred to Bishop Jakes's so-called "prosperity gospel" as a pastoral concern, in contrast with the more substantial doctrinal concerns of the nature of God.

This got me thinking—other approaches are often labeled as competing gospels with Galatians 1:6–10 held up. But referring to this approach as a pastoral concern made me wonder it is quite what Paul had in mind when declaring his anathemas. Putting it in those terms certainly softens the blow. So here is the text:



(Galatians 1:6-10 ESV)

I suppose there are two ways I would hope to discern the apostole's intention here: it's context in the text, and the historical circumstances in light of which the text was written. One feels a bit like an eavesdropper, as this epistle apparently begins in the middle of a conversation, and Paul doesn't first take time to fill us in on the background. So what can we discern about the competing "gospel" to which Paul refers in Galatians? How would the original audience have understood it?

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Content of the Galatian False Gospel

The main feature of this other gospel in Galatians is a compulsion to be circumcised. More generically, though, it can be expressed as a requirement to adhere to Jewish customs. In other words, there was an insistence that Christians live and act as Jews in order to share in the blessings given to Abraham. More generally, Paul frames the greater issue as justification through observing the law vs justification by faith in Christ.

These three points can be observed through the text:

  • In 2:3-5, Paul explains that when he went down to Jerusalem, it was imperative to him that Titus (a Gentile) not be "compelled to be circumcised", and that he didn't want to give into this demand, "so that the truth of the gospel might remain with you." So right away we see that Paul contrasts being compelled to be circumcised with the truth of the gospel.

  • In Paul's rebuke in 2:14 we see that the issue might go beyond circumcision. Paul asks Peter how it is that he can force the Gentiles to follow Jewish customs. At the beginning of the verse he states that acting in such a manner is not acting in line with the truth of the gospel.

  • In 2:16, be broadens the point to contrast faith in Christ and observance of the law.

These same three themes are developed throughout the rest of the letter. Working backwards, first we see in chapter three Paul contrast again and again faith (as believing what was heard) with observing the law. The Spirit is received and works through believing what was heard, not through observing the law.

Second, while it is not clear beyond circumcision what exactly was required by this other gospel, 4:9-10 probably hints at other aspects, possibly involving observance of festivals.

Finally, the first half of chapter five is an argument contrasting circumcision which enslaves and Christ who brings freedom. Paul's conclusion in chapter six returns again to this theme of compelling people to be circumcised.

We should always be careful not to do a "mirror reading" and assume that every issue that Paul addresses in the letter is one which was taught by his opponents as part of their so-called gospel. Yet for much of this it is obvious through Paul's remarks that these things are being practiced in the Galatian churches. Statement like "You foolish Galatians!" (3:1), "I fear for you" (4:11), and "Who cut in on you?" (5:7) all lead us to conclude that these things were, in fact, being taught and practiced.

Motive of the Galatians False Gospel

Beyond the content of the false gospel, it's also good to observe the motives. Paul sees in this other gospel a desire to please men rather than God. In 1:10, which you quote above, Paul probably is contrasting his own actions with the actions of the circumcision group. He lives to please God, not man. The implication for the circumcision group, then is that they live to please man. This is confirmed as the letter develops. In 2:11-13, Paul talks about Peter and Barnabas and how essentially they lived in the fear of man. Again in 5:11, suggests that circumcision is being preached in order to avoid persecution. 6:12 comes out and says that is the reason, and again ties the circumcision group to the fear of man and wanting to make a good outward impression.

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@Ray I'm not sure if this gets at what you're asking. And I've purposefully left vague the term "observing the law", which might be the heart of what you're wanting to understand. Also, I did not draw out parallels/differences between this false gospel and the "social gospel" and "prosperity gospel" since you didn't ask for that. I'll be glad to amend what I've written if you had in mind a different contour for what an answer would look like. – Soldarnal May 7 '12 at 16:16
Thank you--this is a very compelling argument that Paul had the Judaizers in mind when warning against competing "gospels". I actually appreciate you stopping short of the modern parallel; although those are the occasion for my question, I'd see it as more of an application of this text. – Ray May 7 '12 at 16:38

As I have read the book of Galatians and the issue of another gospel, Paul is clear on this issue because they preach what is contrary to what he has preached to Galatians. Remember the gospel is about what Christ has done for the world and what the preaching should be all about, other than that is another gospel. Mark 16v15,16 Jesus instructed or commanded the disciples to preach the gospel to the whole world, so that was what apostles were doing. The gospel is what Jesus has done for the world or sinners, if you preach another gospel other than what Jesus has done for the world then that is another gospel. Remember clearly that Jesus himself commanded that this gospel should be preached to all creation. Paul is right in his statement especially to Galatians who have accepted the gospel and received holly spirit otherwise we need to know what is gospel and what is all about, that will help us differentiate what is not gospel. Lastly the new covenant is about Christ dying for the sin of the world, the covenant God promised in the book of Jeremiah 31v31. Jesus fulfilled that promise.

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