Galatians 2:16

Knowing that a man is not justified - See the notes on Romans 1:17; Romans 3:24 (note), Romans 3:27 (note); Romans 8:3 (note). And see on Acts 13:38 (note) and Acts 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.

Knowing - We who are Jews by nature, or by birth. This cannot mean that all the Jews knew this, or that he who was a Jew knew it as a matter of course, for many Jews were ignorant of it, and many opposed it. But it means that the persons here referred to, those who had been born Jews, and who had been converted to Christianity, had had an opportunity to learn and understand this, which the Gentiles had not. This gospel had been preached to them, and they had professedly embraced it. They were not left to the gross darkness and ignorance on this subject which pervaded the pagan world, and they had had a better opportunity to learn it than the converts from the Gentiles. They ought, therefore, to act in a manner becoming their superior light, and to show in all their conduct that they fully believed that a man could not be justified by obedience to the Law of Moses. This rendered the conduct of Peter and the other Jews who "dissembled" with him so entirely inexcusable. They could not plead ignorance on this vital subject, and yet they were pursuing a course, the tendency of which was to lead the Gentile converts to believe that it was indispensable to observe the laws of Moses, in order to be justified and saved.

That a man is not justified by the works of the law - See the notes at Romans 1:17; Romans 3:20, Romans 3:26; Romans 4:5.

But by the faith of Jesus Christ - By believing on Jesus Christ; see the Mark 16:16 note; Romans 3:22 note.

Even we have believed in Jesus Christ - We are therefore justified. The object of Paul here seems to be to show, that as they had believed in the Lord Jesus, and thus had been justified, there was no necessity of obeying the Law of Moses with any view to justification. The thing had been fully done without the deeds of the Law, and it was now unreasonable and unnecessary to insist on the observance of the Mosaic rites.

For by the works of the law ... - See the notes at Romans 3:20, Romans 3:27. In this verse, the apostle has stated in few words the important doctrine of justification by faith - the doctrine which Luther so justly called, Articulus stantis, vel cadentis ecclesioe. In the notes referred to above, particularly in the notes at the Epistle to the Romans, I have stated in various places what I conceive to be the true doctrine on this important subject. It may be useful, however, to throw together in one connected view, as briefly as possible, the leading ideas on the subject of justification, as it is revealed in the gospel.

I. Justification is properly a word applicable to courts of justice, but is used in a similar sense in common conversation among people. An illustration will show its nature. A man is charged, e. g., with an act of trespass on his neighbor's property. Now there are two ways which he may take to justify himself, or to meet the charge, so as to be regarded and treated as innocent. He may:

(a) Either deny that he performed the act charged on him, or he may,

(b) Admit that the deed was done, and set up as a defense that he had a right to do it.

In either case, if the point is made out, he will be just or innocent in the sight of the Law. The Law will have nothing against him, and he will be regarded and treated in the premises as an innocent man; or he has justified himself in regard to the charge brought against him.

II. Charges of a very serious nature are brought against man by his Maker. He is charged with violating the Law of God; with a want of love to his Maker; with a corrupt, proud, sensual heart; with being entirely alienated from God by wicked works; in one word, with being entirely depraved. This charge extends to all people; and to the entire life of every unrenewed person. It is not a charge merely affecting the external conduct, nor merely affecting the heart; it is a charge of entire alienation from God; a charge, in short, of total depravity; see, especially, Romans 1; 2; 3. That this charge is a very serious one, no one can doubt. That it deeply affects the human character and standing, is as clear. It is a charge brought in the Bible; and God appeals in proof of it to the history of the world, to every man's conscience, and to the life of every one who has lived; and on these facts, and on his own power in searching the hearts, and in knowing what is in man, he rests the proofs of the charge.

III. It is impossible for man to vindicate himself from this charge. He can neither show that the things charged have not been committed, nor that, having been committed, he had a right to do them. He cannot prove that God is not right in all the charges which he has made against him in his word; and he cannot prove that it was right for him to do as he has done. The charges against him are facts which are undeniable, and the facts are such as cannot be vindicated. But if he can do neither of these things, then he cannot be justified by the Law. The Law will not acquit him. It holds him guilty. It condemns him. No argument which he can use will show that he is right, and that God is wrong. No works that he can perform will be any compensation for what he has already done. No denial of the existence of the facts charged will alter the ease; and he must stand condemned by the Law of God. In the legal sense he cannot be justified; and justification, if it ever exist at all, must be in a mode that is a departure from the regular operation of law, and in a mode which the Law did not contemplate, for no law makes any provision for the pardon of those who violate it. It must be by some system which is distinct from the Law, and in which man may be justified on different principles than those which the Law contemplates.

IV. This other system of justification is that which is revealed in the gospel by the faith of the Lord Jesus. It does not consist in either of the following things:

(1) It is not a system or plan where the Lord Jesus takes the part of the sinner against the Law or against God. He did not come to show that the sinner was right, and that God was wrong. He admitted most fully, and endeavored constantly to show, that God was right, and that the sinner was wrong; nor can an instance be referred to where the Saviour took the part of the sinner against God in any such sense that he endeavored to show that the sinner had not done the things charged on him, or that he had a right to do them.

(2) it is not that we are either innocent, or are declared to be innocent. God justifies the "ungodly," Romans 4:5. We are not innocent; we never have been; we never shall be; and it is not the design of the scheme to declare any such untruth as that we are not personally undeserving. It will be always true that the justified sinner has no claims to the mercy and favor of God.

continued...

2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works!Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, "Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, 143:2 , the place here referred to, "In thy sight shall no man living be justified;" which the Apostle likewise explains, Romans 3:19 ,20, in such a manner as can agree to none but the moral law.