Study Desk

Paul, ^(a)an apostle (^(b)not sent from men nor through the agency of man, but ^(c)through Jesus Christ and God the Father, who ^(d)raised Him from the dead),

and all ^(e)the brethren who are with me, To ^(f)the churches of Galatia:

^(g)Grace to you and peace from ^[a]God our Father and the Lord Jesus Christ,

who ^(h)gave Himself for our sins so that He might rescue us from ⁽ⁱ⁾this present evil ^[b]age, according to the will of ^(j)our God and Father,

^(k)to whom be the glory forevermore. Amen.

I am amazed that you are so quickly deserting ^(l)Him who called you ^[c]by the grace of Christ, for a ^(m)different gospel;

which is really not another; only there are some who are ⁽ⁿ⁾disturbing you and want to distort the gospel of Christ.

But even if we, or ^(o)an angel from heaven, should preach to you a gospel ^[d]contrary to what we have preached to you, he is to be ^[e](p)accursed!

As we ^(q)have said before, so I say again now, ^(r)if any man is preaching to you a gospel ^[f]contrary to what you received, he is to be ^[g](s)accursed!

For am I now ^(t)seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a ^(u)bond-servant of Christ.

For ^(v)I would have you know, brethren, that the gospel which was preached by me is ^(w)not according to man.

For ^(x)I neither received it from man, nor was I taught it, but I received it through a ^(y)revelation of Jesus Christ.

For you have heard of ^(z)my former manner of life in Judaism, how I ^(aa)used to persecute ^(ab)the church of God beyond measure and ^(ac)tried to destroy it;

and I ^(ad)was advancing in Judaism beyond many of my contemporaries among my ^[h]countrymen, being more extremely zealous for my ^(ae)ancestral traditions.

But when God, who had set me apart even from my mother's womb and ^(af)called me through His grace, was pleased

to reveal His Son in me so that I might ^(ag)preach Him among the Gentiles, ^(ah)I did not immediately consult with ^[i](ai)flesh and blood,

^(aj)nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to ^(ak)Damascus.

Then ^(al)three years later I went up ^(am)to Jerusalem to ^[j]become acquainted with ^(an)Cephas, and stayed with him fifteen days.

But I did not see any other of the apostles except ^[k](ao)James, the Lord's brother.

(Now in what I am writing to you, ^[l]I assure you ^(ap)before God that I am not lying.)

Then ^(aq)I went into the regions of ^(ar)Syria and ^(as)Cilicia.

I was still unknown by ^[m]sight to ^(at)the churches of Judea which were ^(au)in Christ;

but only, they kept hearing, "He who once persecuted us is now preaching ^(av)the faith which he once ^(aw)tried to destroy."

And they ^(ax)were glorifying God ^[n]because of me.

Then after an interval of fourteen years I ^(a)went up again to Jerusalem with ^(b)Barnabas, taking ^(c)Titus along also.

^[a]It was because of a ^(d)revelation that I went up; and I submitted to them the ^(e)gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be ^(f)running, or had run, in vain.

But not even ^(g)Titus, who was with me, though he was a Greek, was ^(h)compelled to be circumcised.

But it was because of the ⁽ⁱ⁾false brethren secretly brought in, who ^(j)had sneaked in to spy out our ^(k)liberty which we have in Christ Jesus, in order to ^(l)bring us into bondage.

But we did not yield in subjection to them for even an hour, so that ^(m)the truth of the gospel would remain with you.

But from those who ^[b]were of high ⁽ⁿ⁾reputation (what they were makes no difference to me; ^(o)God ^[c]shows no partiality)—well, those who were of reputation contributed nothing to me.

But on the contrary, seeing that I had been ^(p)entrusted with the ^(q)gospel ^[d]to the uncircumcised, just as ^(r)Peter had been ^[e]to the circumcised

(for He who effectually worked for Peter in his ^(s)apostleship ^[f]to the circumcised effectually worked for me also to the Gentiles),

and recognizing ^(t)the grace that had been given to me, ^[g](u)James and ^(v)Cephas and John, who were ^(w)reputed to be ^(x)pillars, gave to me and ^(y)Barnabas the ^(z)right ^[h]hand of fellowship, so that we might ^(aa)go to the Gentiles and they to the circumcised.

They only asked us to remember the poor—^(ab)the very thing I also was eager to do.

But when ^(ac)Cephas came to ^(ad)Antioch, I opposed him to his face, because he ^[i]stood condemned.

For prior to the coming of certain men from ^[j](ae)James, he used to ^(af)eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, ^(ag)fearing ^[k]the party of the circumcision.

The rest of the Jews joined him in hypocrisy, with the result that even ^(ah)Barnabas was carried away by their hypocrisy.

But when I saw that they ^(ai)were not ^[l]straightforward about ^(aj)the truth of the gospel, I said to ^(ak)Cephas in the presence of all, "If you, being a Jew, ^(al)live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? ^[m]

"We are ^(am)Jews by nature and not ^(an)sinners from among the Gentiles;

nevertheless knowing that ^(ao)a man is not justified by the works of ^[n]the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by ^(ap)faith in Christ and not by the works of ^[o]the Law; since ^(aq)by the works of ^[p]the Law no ^[q]flesh will be justified.

But if, while seeking to be justified in Christ, we ourselves have also been found ^(ar)sinners, is Christ then a minister of sin? ^(as)May it never be!

For if I rebuild what I have once destroyed, I ^(at)prove myself to be a transgressor.

For through ^[r]the Law I ^(au)died to ^[s]the Law, so that I might live to God.

I have been ^(av)crucified with Christ; and it is no longer I who live, but ^(aw)Christ lives in me; and ^[t]the life which I now live in the flesh I live by faith in ^(ax)the Son of God, who ^(ay)loved me and ^(az)gave Himself up for me.

I do not nullify the grace of God, for ^(ba)if righteousness comes through ^[u]the Law, then Christ died needlessly."

^[a]You foolish ^(a)Galatians, who has bewitched you, before whose eyes Jesus Christ ^(b)was publicly portrayed as crucified?

This is the only thing I want to find out from you: did you receive the Spirit by the works of ^[b]the Law, or by ^[c](c)hearing with faith?

Are you so foolish? Having begun ^[d]by the Spirit, are you now ^[e]being perfected by the flesh?

Did you ^[f]suffer so many things in vain—^(d)if indeed it was in vain?

So then, does He who ^(e)provides you with the Spirit and ^(f)works ^[g]miracles among you, do it by the works of ^[h]the Law, or by ^[i](g)hearing with faith?

^[j]Even so ^(h)Abraham ⁽ⁱ⁾ believed God, and it was reckoned to him as righteousness .

Therefore, ^[k]be sure that ^(j)it is those who are of faith who are ^(k)sons of Abraham.

The Scripture, foreseeing that God ^[l]would justify the ^[m]Gentiles by faith, preached the gospel beforehand to Abraham, saying, "^(l) All the nations will be blessed in you . "

So then ^(m)those who are of faith are blessed with ^[n]Abraham, the believer.

For as many as are of the works of ^[o]the Law are under a curse; for it is written, "⁽ⁿ⁾ Cursed is everyone who does not abide by all things written in the book of the law, to perform them ."

Now that ^(o)no one is justified ^[p]by ^[q]the Law before God is evident; for, "^[r](p) The righteous man shall live by faith ."

^[s]However, the Law is not ^[t]of faith; on the contrary, "^(q) He who practices them shall live ^[u] by them ."

Christ ^(r)redeemed us from the curse of the Law, having become a curse for us—for it is written, "^(s) Cursed is everyone who hangs on ^(t) a ^[v] tree "—

in order that ^(u)in Christ Jesus the blessing of Abraham might ^[w]come to the Gentiles, so that we ^(v)would receive ^(w)the promise of the Spirit through faith.

^(x)Brethren, ^(y)I speak ^[x]in terms of human relations: ^(z)even though it is only a man's ^[y]covenant, yet when it has been ratified, no one sets it aside or adds ^[z]conditions to it.

Now the promises were spoken ^(aa)to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "^(ab)And to your seed," that is, Christ.

What I am saying is this: the Law, which came ^(ac)four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise.

For ^(ad)if the inheritance is ^[aa]based on law, it is no longer ^[ab]based on a promise; but ^(ae)God has granted it to Abraham by means of a promise.

^(af)Why the Law then? It was added ^[ac]because of transgressions, having been ^(ag)ordained through angels ^(ah)by the ^[ad]agency of a mediator, until ^(ai)the seed would come to whom the promise had been made.

Now ^(aj)a mediator is not ^[ae]for one party only; whereas God is only one.

Is the Law then contrary to the promises of God? ^(ak)May it never be! For ^(al)if a law had been given which was able to impart life, then righteousness ^[af]would indeed have been ^[ag]based on law.

But the Scripture has ^(am)shut up ^[ah]everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

But before faith came, we were kept in custody under the law, ^(an)being shut up to the faith which was later to be revealed.

Therefore the Law has become our ^(ao)tutor to lead us to Christ, so that ^(ap)we may be justified by faith.

But now that faith has come, we are no longer under a ^[ai](aq)tutor.

For you are all ^(ar)sons of God through faith in ^(as)Christ Jesus.

For all of you who were ^(at)baptized into Christ have ^(au)clothed yourselves with Christ.

^(av)There is neither Jew nor Greek, there is neither slave nor free man, there is ^[aj]neither male nor female; for ^(aw)you are all one in ^(ax)Christ Jesus.

And if ^(ay)you ^[ak]belong to Christ, then you are Abraham's ^[al]descendants, heirs according to ^(az)promise.