PAUL the apostle (not [sent] from men, nor by man, but by Jesus Christ, and our Father who raised him from the dead),

to whom be glory for ever and ever. Amen.

I marvel that ye are so quickly departed from him that called you, by the grace of Christ into another gospel

But though even we, or an angel from heaven, preach unto you another gospel, different from that which we have preached to you, let him be an anathema.

As we have before spoken, and I now repeat it again, If any man preach a gospel different from that ye have received, let him be anathema.

For do I now use persuasions from men, or from God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

But I give you to understand, brethren, that the gospel which was preached by me is not a merely human ministry.

For I neither received it from man, nor was taught, but by immediate revelation from Jesus Christ.

But when it pleased God, who selected me from my mother's womb, and called me by his grace,

Afterwards at the expiration of three years I went up unto Jerusalem to pay a visit to Peter, and I abode with him fifteen days.

And I went up then by revelation, and laid before them that gospel which I preach among the Heathen, but in private conference with those who were of the first importance, that haply I might not run, nor had run in vain.

And even Titus, who was with me, though a Greek, was not compelled to be circumcised:

(for he that wrought powerfully by Peter in his apostolic mission to the circumcision, wrought mightily also by me among the Gentiles.)

And when they knew the grace which was bestowed on me, James and Cephas and John, who appeared to be the pillars [of the church], gave unto me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they to the circumcision:

And the other Jews were guilty of the same dissimulation with him, so that even Barnabas was carried away by their hypocrisy.

We who are Jews by descent, and not sinners sprung from Gentiles,

knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by faith in Christ, and not by works of the law; because by the works of the law shall no flesh be justified.

For if seeking to be justified by Christ, we also ourselves should be found sinners, is Christ then a minister of sin? God forbid.

I am crucified with Christ, yet I live; though no more I, but Christ liveth in me: and my present life in the flesh, is a life by faith in the Son of God, who hath loved me, and delivered up himself for me.

I do not set at nought the grace of God; for if righteousness came by the law, truly Christ hath died in vain.

This only would I learn of you, Received ye the Spirit by the works of the law, or from hearing of the faith?

have ye suffered so many things in vain? if it be yet in vain.

He therefore who ministereth to you a supply of the Spirit, and powerfully worketh miracles among you, doth he it by the works of the law, or by the hearing of the faith?

And the scripture foreseeing that by faith God would justify the Gentiles, preached the gospel before unto Abraham, saying, that "In thee shall all the nations be blessed."

But that by the law no man is justified before God is evident: because "The just by faith shall live."

Now the law is not by faith: but "The man that doeth these things shall live by them."

that unto the Gentiles the benediction pronounced on Abraham might come by Jesus Christ, that we might receive the promise of the Spirit by faith.

Brethren, I speak humanly; to use a similitude, a man's testament, if it be passed in legal form, no man can vacate, or add thereunto.

For if the inheritance is of the law, it is no more by promise; but to Abraham God gave it freely by promise.

Is the law then contrary to the promises of God? God forbid. For if there had been a law given which was capable of procuring life, verily righteousness would have been by the law.

But the scripture hath shut up all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.

But before the faith came, we were in ward under the law, shut up together for the faith that should be revealed.

Wherefore the law was our conductor, as of children, to Christ, that we might be justified by faith.

NOW I affirm, that as long as the heir is an infant, he differeth nothing from a servant, though he be master of all;

but is under tutors and trustees until the time fixed by his father.

But at that time when ye knew not God, ye served those who by nature are not gods.

But now after having known God, or rather being known of God, how turn ye back again to those weak and beggarly elements, to which again a second time ye desire to be in bondage?

Be as I am, for I also am as ye are, brethren??his is my request to you: ye have not injured me in the least.

They affect zeal for you, not honourably; but they wish to exclude us, that you may be zealously attached to them.

It is good indeed to be zealously affected in a good cause always, and not only when I am present with you.

My little children of whom I travail in birth again, until Christ be formed in you,

I wish I could be with you now, and change my address; for I am in doubt about you.

Tell me, ye that desire to be under the law, do ye not hear the law?

For it is written that Abraham had two sons, the one by a bondwoman, and the other by a free.

Now the son of the bond-maid was born after the flesh, but that by the free woman was by promise.

Which things are allegorical; for these are the two covenants, the one from mount Sinai, gendering unto bondage, which is represented by Agar.

STAND fast therefore in the liberty with which Christ has made you free, and be not again held under a yoke of bondage.

Behold, I Paul declare to you, that if ye be circumcised, Christ will be of no advantage to you.

Ye have vacated all expectations from Christ, as many of you as are justified by the law; ye are fallen from grace.

For we in spirit by faith expect the hope of righteousness.

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith exerting its energy by love.

I have confidence in you through the Lord, that ye will be no otherwise minded: but he that troubleth you shall bear condign punishment whosoever he be.

For ye have been called unto liberty, brethren; only use not that liberty as a pretext for carnality, but in love be subject one to another.

But if ye bite and devour one another, take heed that ye be not consumed by one another.

If we live by the Spirit, let us also walk by the Spirit.

Let us not be vain-glorious, irritating one another, envying one another.

BRETHREN, if a man also be surprised into any act of offence, ye that are spiritual, replace such a one in the spirit of meekness; keeping an attentive eye on thyself, lest thou also be tempted.

But let every man bring his own work to the test, and then shall he have glorying in himself alone, and not [by comparison] with another.

Be not deceived; God is not to be trifled with: for whatsoever a man soweth, that shall he also reap.

Let us not then be weary of well-doing; for in due time we shall reap, if we faint not.

As many as wish to make a fair appearance in the flesh, they compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.

For even they who are themselves circumcised do not keep the law, but desire you to be circumcised, that they may glory in your flesh.

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world,

And as many as shall walk after this rule, peace be upon them, and mercy, and upon the Israel of God.

The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.