New International Version
"We who are Jews by birth and not sinful Gentiles
King James Bible
We who are Jews by nature, and not sinners of the Gentiles,
Darby Bible Translation
We, Jews by nature, and not sinners of the nations,
World English Bible
"We, being Jews by nature, and not Gentile sinners,
Young's Literal Translation
we by nature Jews, and not sinners of the nations,
Galatians 2:15 Parallel
CommentaryClarke's Commentary on the Bible
We who are Jews by nature - We who belong to the Jewish nation - who have been born, bred, and educated Jews.
And not sinners of the Gentiles - Ἁμαρτωλοι· Not without the knowledge of God, as they have been. Ἁμαρτωλος often signifies a heathen, merely one who had no knowledge of the true God. But among the nations or Gentiles many Jews sojourned; who in Scripture are known by the name of Hellenists, and these were distinguished from those who were termed εξ εθνων ἁμαρτωλοι, sinners of the Gentiles - heathens, in our common sense of the word; while the others, though living among them, were worshippers of the true God, and addicted to no species of idolatry. Some have translated this passage thus: We Jews, and not Gentiles, by nature sinners; for it is supposed that φυσει here refers to that natural corruption which every man brings into the world. Now, though the doctrine be true, (and the state of man, and universal experience confirm it), yet it can neither be supported from this place, nor even from Ephesians 2:3. See the note on Romans 2:16. It appears, from the use of this word by some of the best Greek authors, that φυσει did not signify by nature, as we use the word, but expressed the natural birth, family, or nation of a man; to distinguish him from any other family or nation. I can give a few instances of this, which are brought to my hand in a small elegant pamphlet, written by Dr. Mnter, the present bishop of Zealand, entitled Observationum ex marmoribus Graecis Sacrarum Specimen, and which has been lent to me by the right honorable Lord Teignmouth, to whose condescension, kindness, and learning, many of my studies have been laid under particular obligation.
The word in question is the xxviiith example in the above pamphlet, the substance of which is as follows: In an inscription on a Greek marble, given by Dr. Chandler, page 27, we find these words Ὁ γαμβρος μου Λεων Αρτεμεισιου, ὁ επικαλουμενος Ιασων, οικονει μεν Μειλησιος, φυσει δε Ιασευς· "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though by nature he is from Jaso." That is: Jaso being a town of Caria, this Leo is said to be φυσει Ιασευς, by nature a Jasian, although he sprang from the Milesian family. The following examples will place this in a clearer light. Josephus, Ant. Jud., lib. xi. cap. vi. sec. 5, speaking of Amanes, the Amalekite, says: Και γαρ φυσει τοις Ιουδαιοις απηχθανετο, ὁτι και το γενος των Αμαλεκιτων, εξ ὡν ην αυτος, ὑπ' αυτων διεφθαρτο· "For he was by nature incensed against the Jews, because the nation of the Amalekites, from whom he sprang, had been destroyed by them;" that is, he had a national prejudice or hatred to the Jewish people on the above account. The following example from Dio Chrysostom, Orat. xxxi., is also to the point: Οἱγε (Αθηναιοι) τον δεινα μεν Ολυμπιον κεκληκασι, ουδε φυσει πολιτην ἑαυτων· "For they (the Athenians) called this person an Olympian, though by nature he was not their citizen;" that is, he was called an Olympian, though he was not naturally of that city, or, in other words, he was not born there. From these examples, and the scope of the place, we may argue that the words, we who are Jews by nature, mean, we who were born in the land of Judea, and of Jewish parents. And hence the passage in Ephesians 2:3, which speaks most evidently of the heathens, "and were by nature the children of wrath, even as others," may be thus understood: Being Gentiles, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very condition, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in Romans 2:16, where it is proved that φυσει, in several connections, means truly, certainly, incontestably; "we were, beyond all controversy, exposed to punishment, because we had been born among idolaters, and have lived as they did. Here both senses of the word apply.
Treasury of Scripture Knowledge
LibraryFebruary 10. "I am Crucified with Christ; Nevertheless I Live" (Gal. Ii. 20).
"I am crucified with Christ; nevertheless I live" (Gal. ii. 20). Christ life is in harmony with our nature. A lady asked me the other day--a thoughtful, intelligent woman who was not a Christian, but who had the deepest hunger for that which is right: "How can this be so, and we not lose our individuality! This will destroy our personality, and it violates our responsibility as individuals." I said: "Dear sister, your personality is only half without Christ. Christ was made for you, and you were …
Rev. A. B. Simpson—Days of Heaven Upon Earth
From Centre to Circumference
Introduction to Apologia De Fuga.
The Main Current of the Reformation
1 Samuel 15:18
And he sent you on a mission, saying, 'Go and completely destroy those wicked people, the Amalekites; wage war against them until you have wiped them out.'
The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.' "
"But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn't that mean that Christ promotes sin? Absolutely not!
All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath.
though I myself have reasons for such confidence. If someone else thinks they have reasons to put confidence in the flesh, I have more:
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