TRV
Translation
King James Version
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.
Complete Jewish Bible
We said it before, and I say it again: if anyone announces “Good News” contrary to what you received, let him be under a curse forever!
Berean Standard Bible
As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!
American Standard Version
As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema.
World English Bible Messianic
As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed.
Geneva Bible (1599)
As we sayd before, so say I now againe, If any man preach vnto you otherwise, then that ye haue receiued, let him be accursed.
Young's Literal Translation
as we have said before, and now say again, If any one to you may proclaim good news different from what ye did receive--anathema let him be!
See also
See on the biblical-era map
In the KJVVerse 29,067 of 31,102
Study This Verse
Commentary on Galatians 1 verses 6–9
6 ¶ I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
9 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.
Here the apostle comes to the body of the epistle; and he begins it with a more general reproof of these churches for their unsteadiness in the faith, which he afterwards, in some following parts of it, enlarges more upon. Here we may observe,
I. How much he was concerned at their defection: I marvel, etc. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as, 1. That they were removed from him that had called them; not only from the apostle, who had been the instrument of calling them into the fellowship of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely accept of him: and therefore, in proportion to the greatness of the privilege they enjoyed, such were their sin and folly in deserting it and suffering themselves to be drawn off from the established way of obtaining these blessings. 3. That they were so soon removed. In a very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt. 4. That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, "Which is not another - you will find it to be no gospel at all - not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that" - whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours to impress upon these Galatians a due sense of their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and tenderness towards them, and represents them as rather drawn into it by the arts and industry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour to restore them in the spirit of meekness, Gal 6:1.
II. How confident he was that the gospel he had preached to them was the only true gospel. He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (Gal 1:8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, Gal 1:9. This will not justify our thundering out anathemas against those who differ from us in minor things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case: "Suppose we should preach any other gospel; nay, suppose an angel from heaven should:" not as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. "If you have any other gospel preached to you by any other person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays himself under a curse, and is in danger of laying you under it too."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–9. Public domain.
Copy as
John ChrysostomAD 407
Homily on Galatians 1
"But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema."
See the Apostle's wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to authority, that of James and John, he mentions angels also saying, "Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema." The phrase "of heaven" is purposely added, because priests are also called angels. "For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts." Lest therefore it should be thought that priests are here meant, by the term "angels," he points out the celestial intelligences by the addition, "from heaven." And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. "As we have said before, so say I now again." That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them. Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgment.
John ChrysostomAD 407
Homily on Galatians 1
When Abraham was requested to send Lazarus, he replied, "They have Moses and the Prophets; let them hear them: if they hear them not, neither will they be persuaded, if one rise from the dead." And Christ introduces Abraham thus speaking, to show that He would have the Scriptures accounted more worthy of credence, even than one raised from the dead: Paul too, (and when I say Paul, I mean Christ, who directed his mind,) prefers them before an angel come down from heaven. And justly, for the angels, though mighty, are but servants and ministers, but the Scriptures were all written and sent, not by servants, but by God the Lord of all. He says, if "any man" preach another Gospel to you than that which we have preached,-not "if this or that man:" and herein appears his prudence, and care of giving offence, for what needed there still any mention of names, when he had used such extensive terms as to embrace all, both in heaven and earth? In that he anathemized evangelists and angels, he included every dignity, and his mention of himself included every intimacy and affinity. "Tell me not," he exclaims, "that my fellow-apostles and colleagues have so spoken; I spare not myself if I preach such doctrine." And he says this not as condemning the Apostles for swerving from the message they were commissioned to deliver; far from it, (for he says, whether we or they thus preach;) but to show, that in the discussion of truth the dignity of persons is not to be considered.
JeromeAD 420
EPISTLE TO THE GALATIANS 1.1.8
He indicates that he initially, fearing this very thing, denounced an anathema on those who would preach in this way. Now, after it has been preached, he decrees the anathema that he formerly predicted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Galatians 1:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Galatians 1:9 delivers a forceful and repeated anathema against anyone who preaches a gospel different from the one the Galatian believers initially received. This verse underscores the Apostle Paul's unwavering commitment to the singular truth of the gospel of Jesus Christ, emphasizing its absolute purity and the severe divine judgment awaiting those who dare to distort or deviate from it. It serves as a stark warning against theological compromise and a profound affirmation of the gospel's unchangeable nature.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in Galatians 1:9 to convey the extreme gravity of his message. The most prominent is Repetition, as he explicitly states, "As we said before, so say I now again," immediately following the identical curse in Galatians 1:8. This doubling of the anathema creates an overwhelming sense of urgency and non-negotiability, ensuring the Galatians grasp the absolute seriousness of the theological error. Furthermore, Paul uses Hyperbole or extreme language with the term "accursed" (anáthema). While literally meaning "devoted to destruction," its application here is a dramatic and forceful declaration of divine condemnation, designed to shock and impress upon the readers the eternal consequences of distorting the gospel. Finally, there is a clear Contrast established between the "other gospel" and "that ye have received," setting up a stark dichotomy between truth and error, light and darkness, salvation and condemnation. This contrast leaves no room for ambiguity regarding the singular nature of the true gospel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 1:9 is a foundational statement on the unalterable nature of the gospel and the severe consequences of its perversion. It underscores the theological principle that salvation is exclusively by God's grace through faith in Christ's finished work, without any human additions or meritorious deeds. To preach "another gospel" is not merely to offer a different perspective; it is to undermine the very sufficiency of Christ's sacrifice and to lead people away from the only path to reconciliation with God. This verse reveals God's profound jealousy for His truth and His unwavering commitment to protect the integrity of the message by which humanity is saved. It calls believers to a vigilant discernment, recognizing that the purity of the gospel is paramount to genuine faith and eternal life.
REFLECTION AND APPLICATION
Galatians 1:9 stands as an enduring sentinel for all who claim the name of Christ, urging unwavering commitment to the pure gospel. In an age of diverse spiritual claims and fluid theological interpretations, this verse calls us to a profound vigilance and discernment. It compels us to rigorously examine any teaching that deviates from the core message of salvation by grace through faith in Jesus Christ alone, without the addition of human works, rituals, or philosophies. We are reminded that the gospel's power lies in its simplicity and its divine origin, not in its adaptability to cultural trends or human preferences. Therefore, believers are not only called to believe the true gospel but also to guard it fiercely, ensuring its accurate proclamation for future generations. This requires a deep immersion in the inspired Word of God, a humble reliance on the Holy Spirit for understanding, and a courageous willingness to stand for truth, even when it is unpopular.
Questions for Reflection
FAQ
What exactly constitutes "another gospel" that Paul condemns so severely?
Answer: "Another gospel" is any message that adds to, subtracts from, or fundamentally alters the core truth of salvation by grace alone through faith alone in Christ alone. In the Galatian context, it was the teaching that Gentile believers needed to be circumcised and observe the Mosaic Law in addition to believing in Jesus to be truly saved. This effectively made salvation dependent on human effort and ritual rather than solely on Christ's finished work. Today, "another gospel" could include messages that emphasize works-righteousness, deny the deity or humanity of Christ, promote universalism apart from faith in Christ, or suggest that human merit or special knowledge is necessary for salvation, thereby diminishing the sufficiency of Christ's sacrifice.
Why is Paul's language so harsh ("let him be accursed") when addressing those who preach a different gospel?
Answer: Paul's harsh language reflects the supreme importance and eternal consequences of the gospel message. To preach "another gospel" is not a minor theological disagreement but an act that leads people away from the only path to salvation, effectively condemning them. The term "accursed" (Greek anáthema) signifies a solemn divine judgment, a declaration of separation from God's favor and a consignment to divine wrath. Paul's zeal is not born of personal anger but of a profound love for the truth of God and a pastoral concern for the eternal souls of the Galatians. He understood that distorting the gospel was an assault on God's character and His redemptive plan, a betrayal of the truth that sets us free.
CHRIST-CENTERED FULFILLMENT
Galatians 1:9, with its severe warning against "another gospel," finds its ultimate Christ-centered fulfillment in the absolute supremacy and sufficiency of Jesus Christ as the sole means of salvation. The "gospel" Paul defends is not merely a set of doctrines, but the good news of what God has accomplished in Christ for humanity. Any message that adds human works, rituals, or alternative paths to this divine provision fundamentally diminishes the person and work of Jesus. It implies that Christ's sacrifice on the cross was somehow incomplete or insufficient, thereby negating the very heart of the Christian faith. The true gospel, the one received by the Galatians and defended by Paul, is the declaration that Christ, "who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father" (Galatians 1:4), is the exclusive way, truth, and life (John 14:6). Therefore, to preach any other gospel is to preach another Christ, one who is not fully God, not fully man, or whose work is not fully efficacious, thereby leading people away from the only Savior and the power of God for salvation. The anathema pronounced in this verse is ultimately a defense of Christ's singular glory and His perfect, finished work on the cross, which alone reconciles sinners to a holy God (Colossians 1:19-20).