Galatians 2:16
New International Version
know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.

New Living Translation
Yet we know that a person is made right with God by faith in Jesus Christ, not by obeying the law. And we have believed in Christ Jesus, so that we might be made right with God because of our faith in Christ, not because we have obeyed the law. For no one will ever be made right with God by obeying the law."

English Standard Version
yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Berean Study Bible
know that a man is not justified by works of the Law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in Christ and not by works of the Law, because by works of the Law no one will be justified.

Berean Literal Bible
nevertheless knowing that a man is not justified by works of law, except through faith from Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith from Christ, and not by works of the Law, because by works of the Law not any flesh will be justified.

New American Standard Bible
nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

King James Bible
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 the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Christian Standard Bible
and yet because we know that a person is not justified by the works of the law but by faith in Jesus Christ, even we ourselves have believed in Christ Jesus. This was so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified.

Contemporary English Version
But we know that God accepts only those who have faith in Jesus Christ. No one can please God by simply obeying the Law. So we put our faith in Christ Jesus, and God accepted us because of our faith.

Good News Translation
Yet we know that a person is put right with God only through faith in Jesus Christ, never by doing what the Law requires. We, too, have believed in Christ Jesus in order to be put right with God through our faith in Christ, and not by doing what the Law requires. For no one is put right with God by doing what the Law requires.

Holman Christian Standard Bible
know that no one is justified by the works of the law but by faith in Jesus Christ. And we have believed in Christ Jesus so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified.

International Standard Version
yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus so that we might be justified by the faithfulness of the Messiah and not by doing what the Law requires, for no human being will be justified by doing what the Law requires.

NET Bible
yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.

New Heart English Bible
yet knowing that no one is justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.

Aramaic Bible in Plain English
Because we know that a man is not justified by works of The Written Law, but by the faith of Yeshua The Messiah, we also believe in Yeshua The Messiah, that we should be made right by the faith of The Messiah, and not by the works of The Written Law, because no one is made right by the works of The Written Law.

GOD'S WORD® Translation
Yet, we know that people don't receive God's approval because of their own efforts to live according to a set of standards, but only by believing in Jesus Christ. So we also believed in Jesus Christ in order to receive God's approval by faith in Christ and not because of our own efforts. People won't receive God's approval because of their own efforts to live according to a set of standards.

New American Standard 1977
nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.

Jubilee Bible 2000
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 the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.

King James 2000 Bible
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 the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

American King James Version
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 the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

American Standard Version
yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.

Douay-Rheims Bible
But knowing that man is not justified by the works of the law, but by the faith of Jesus Christ; we also believe in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the law: because by the works of the law no flesh shall be justified.

Darby Bible Translation
but knowing that a man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ, we also have believed on Christ Jesus, that we might be justified on the principle of [the] faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified.

English Revised Version
yet knowing that a man is not justified by the works of the law, save through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.

Webster's Bible Translation
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 may be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Weymouth New Testament
know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through obedience to Law no human being shall be declared free from guilt.

World English Bible
yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.

Young's Literal Translation
having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.'
Study Bible
Paul Confronts Cephas
15We who are Jews by birth and not Gentile ‘sinners’ 16know that a man is not justified by works of the Law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in Christ and not by works of the Law, because by works of the Law no one will be justified. 17But if, while we seek to be justified in Christ, we ourselves are found to be sinners, does that make Christ a minister of sin? Absolutely not!…
Cross References
Psalm 143:2
Do not bring Your servant into judgment, for no one alive is righteous before You.

Acts 13:39
Through Him everyone who believes is justified from everything you could not be justified from by the Law of Moses.

Romans 3:20
Therefore no one will be justified in His sight by works of the Law. For the Law merely brings awareness of sin.

Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,

Romans 9:30
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

Galatians 3:11
And it is clear that no one is justified before God by the Law, because, "The righteous will live by faith."

Galatians 3:24
So the Law became our guardian to lead us to Christ, that we might be justified by faith.

Hebrews 7:19
(for the Law made nothing perfect), and a better hope is introduced, by which we draw near to God.

Treasury of Scripture

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 the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

that.

Galatians 2:19
For I through the law am dead to the law, that I might live unto God.

Galatians 3:10-12
For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them…

Galatians 5:4
Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

but.

Galatians 3:13,14,22-24
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: …

Galatians 4:5
To redeem them that were under the law, that we might receive the adoption of sons.

Romans 1:17
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

we have.

Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

John 6:68,69
Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life…

John 20:31
But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

for.

Galatians 3:11
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

Psalm 143:2
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.







Lexicon
know
εἰδότες (eidotes)
Verb - Perfect Participle Active - Nominative Masculine Plural
Strong's Greek 1492: To know, remember, appreciate.

that
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

a man
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's Greek 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

is not justified
δικαιοῦται (dikaioutai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 1344: From dikaios; to render just or innocent.

by
ἐξ (ex)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

works
ἔργων (ergōn)
Noun - Genitive Neuter Plural
Strong's Greek 2041: From a primary ergo; toil; by implication, an act.

of [the] Law,
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

but
ἐὰν (ean)
Conjunction
Strong's Greek 1437: If. From ei and an; a conditional particle; in case that, provided, etc.

by
διὰ (dia)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.

faith
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's Greek 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

in Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ.
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

So we, too,
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

have believed
ἐπιστεύσαμεν (episteusamen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's Greek 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

in
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Christ
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

Jesus,
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

that
ἵνα (hina)
Conjunction
Strong's Greek 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

we may be justified
δικαιωθῶμεν (dikaiōthōmen)
Verb - Aorist Subjunctive Passive - 1st Person Plural
Strong's Greek 1344: From dikaios; to render just or innocent.

by
ἐκ (ek)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's Greek 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

in Christ
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

not
οὐκ (ouk)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

by
ἐξ (ex)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

works
ἔργων (ergōn)
Noun - Genitive Neuter Plural
Strong's Greek 2041: From a primary ergo; toil; by implication, an act.

of the Law,
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

because
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

by
ἐξ (ex)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

works
ἔργων (ergōn)
Noun - Genitive Neuter Plural
Strong's Greek 2041: From a primary ergo; toil; by implication, an act.

of the Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

no one
οὐ (ou)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

will be justified.
δικαιωθήσεται (dikaiōthēsetai)
Verb - Future Indicative Passive - 3rd Person Singular
Strong's Greek 1344: From dikaios; to render just or innocent.
(16) Is not justified.--Here the Apostle introduces, for the first time in the Epistle, the word which plays so prominent a part in the Epistle to the Romans--"pronounced just or righteous"--free from guilt, and therefore from punishment--in the sight of God. This condition could not be produced by works done in obedience to the Law.

But.--The sense of the Greek is not clearly brought out by the Authorised version. A more strict translation would be except, which is made to refer only to the word "justified," and not to the previous negation of works, as the cause of justification. "A man is not justified by works (nor is he justified at all), except by faith in Christ."

By the faith of Jesus Christ.--The preposition "by" occurs five times in this verse. In every case except the present it is represented by the same word in Greek. There is, however, no substantial difference of meaning; the only difference is that in the other cases stress is laid rather upon the cause, here rather upon the means. "Faith of Jesus Christ" means, as we are more accustomed to say, "faith in Jesus Christ."

Even we.--Rather, we too. Jews as we are, in spite of all our privileges.

Have believed.--Rather, believed. This was the great motive of our conversion. We found that the Law could not justify us and that Christ could.

By the works of the law shall no flesh be justified.--This is a quotation for which no exact equivalent is to be found in the Old Testament. The nearest appears to be Psalm 143:2 : "In thy sight shall no man living be justified." This, as written under the dispensation of the Law, naturally applied to that dispensation, so that the Apostle was justified in adding "by the works of the Law." The same quotation, in the same words, is made in Romans 3:20.

The inability of the Law to justify comes out in two ways. (1) The only way in which the Law could justify was through a complete obedience to its provisions. But it was impossible to render a complete obedience to it: and to offend in one point was "to be guilty of all;" so that practically, as a matter of fact, no one was justified by it. (2) Nor did it help men to justify themselves. It was something dead and lifeless--a mere written letter, possessing none of those "means of grace" which are offered by Christianity. Christ Himself, through faith in Him, is the great means.

Verse 16. - Knowing (εἰδότες δέ: see note on ver. 15); yet knowing. That a man is not justified by the works of the Law (ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξἔργων νόμον); or, by works of Law; or, by works of the Law. That is, works prescribed by the Law of Moses. The verb δικαιοῦται is in the present tense, because the apostle is stating a general principle. The sentence, Οὐ δικαιοῦται ἐξ ἔργων νόμου, if regard be had to the exact sense of the proposition ἐξ, may be supposed to mean "does not derive righteousness from works of the Law;" does not get to be justly regarded as holy, pure from guilt approvable, in consequence of any things done in obedience to God's positive Law. The precise meaning and bearing of the aphorism will appear presently. But by the faith of Jesus Christ (ἐὰν μὴ διὰ πίστεως Ἰησοῦ Ξριστοῦ); but only through faith of Jesus Christ. Ἐὰν μή, like εἰ μή, properly means "except," "save;" but St. Paul would have betrayed his own position if he had allowed that "works of the Law" could ever have any part whatever in procuring justification. Ἐὰν μὴ must, therefore, be understood here in that partially exceptive sense remarked upon in the note on Galatians 1:7 as frequently attaching to εἰ μή, that is, it means "but only." The apostle plainly intends to make the categorical affirmation that no man gains justification save through faith in Christ; οὐ δικαιοῦται ἄνθρωπος εἰ μὴ διὰ πίστεως Ἰησοῦ Ξριστοῦ. The variation of the proposition, διὰ in this clause for ἐκ in the preceding clause, we find again in Philippians 3:9, "Not having a righteousness which is mine own, that which is (ἐκ νόμου) of the Law [i.e. derived from the Law], but that which is (διὰ πίστεως) through faith of Christ." That no real difference is here intended in the sense is shown by the use immediately after of ἐκ in the clause, ἵνα δικαιωθωμεν ἐκ πίστεως Ξριστοῦ. For the apostle's present argument it is immaterial whether we are said to gain righteousness through faith or from it. As Bishop Lightfoot, however, observes, "Faith is, strictly speaking, only the means, not the source of justification. The one proposition (διὰ) excludes this latter notion, while the other (ἐκ) might imply it. Besides these, we meet also with ἐπὶ πίστει (Philippians 3:9), but never διὰ πίστιν, 'propter fidem,' which would involve [or, might perhaps suggest] a doctrinal error. Compare the careful language in the Latin of our Article XI., per fidem, non propter opera.'" The genitive Ἰησοῦ Ξριστοῦ after πίστεως is paralleled by ἔξετε πίστιν Θεοῦ in Mark 11:22, and by πίστεως αὐτοῦ in Ephesians 3:12. Possibly the genitive was preferred here to saying εἰς Ἰησοῦν Ξριστόν, as verbally presenting the sharper antithesis to ἔργων νόμου. Even we (καὶ ἡμεῖς); just as any sinful outcast of a Gentile would have to do. Have believed in Jesus Christ (εἰς Ξριστὸν Ἰησοῦν ἐπιστεύσαμεν); did in Christ Jesus believe. The aorist of the verb points to the time of first making Christ the object of trust. The changed order, in which our Lord's proper name and his official designation appear in this clause compared with the preceding, and which, somewhat strangely, is ignored in our Authorized Version, does not seem to have any real significance; such variation frequently occurs in St. Paul, as e.g. 1 Timothy 1:15, 16; 2 Timothy 1:8, 10; Ephesians 1:1, 2. In the present instance it may have been dictated by the reversal of the order of the ideas, πίστεως and Ἰησοῦ Ξριστοῦ. That we might be justified by the faith of Christ (ἵνα δικαιωθῶμεν ἐκ πίστεως Ξριστοῦ). Renouncing all thought of gaining righteousness by (or from) doing works of the Law, we fixed our faith upon Christ, in order to gain righteousness by (or from) believing in him. The form of expression does not determine the time when they expected to become righteous; but the whole complexion of the argument points to their justification following immediately upon their believing in Christ. That full recognition of fellow-believers, which is the hinge on which the discussion turns, presupposes their being already righteous through their faith. And not by the works of the Law (καὶ οὐκ ἐξ ἔργων νόμον). This is added ex abundanti, to clench more strongly the affirmation that works of the Law have no effect in making men righteous. For by the works of the Law shall no flesh be justified (διότι [or rather, ὅτι] οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ). This simply repeats the affirmation in the first clause of the verse, with only an intensified positiveness; the future tense, "shall be justified," expressing, not the time at which the act of justification takes place, but the absoluteness of the rule that no human being is to expect ever to be justified by works of the Law. In Romans 3:20 we have identically the same sentence with the addition of "in his sight." Instead, however, of the διότι, found in that passage, many recent editors here give ὅτι, there being no more difference between διότι, and ὅτι, than between "because that" and "because." In both passages it looks as if the apostle meant to be understood as citing a locus probativus; and the addition of the words, "in his sight," in Romans indicates that the authoritative passage referred to is Psalm 143:2, which in the Septuagint reads, Ὀτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. The clause, ἐξ ἔργων νόμου, added in both, is a comment of the apostle's own, founded as it should seem upon the case of the people of Israel, whom the psalmist manifestly included in his universal statement; those who had the Law yet lacked justification before God, every one; those even of them who more or less were doing its works. This verse, viewed as a statement of the individual experience of the two apostles Peter and Paul themselves, is verified with respect to the latter by the accounts given in the Acts of his conversion. With respect to St. Peter, its verification is supplied to the reflective student of the Gospels by his realizing the process of feeling through which that apostle's mind passed in the several situations thus indicated: "This day thou shalt deny me thrice;" "He went out and wept bitterly;" "Go and tell his disciples and Peter, he goeth before you into Galilee;" "The Lord is risen indeed, and hath appeared to Simon;" "Simon, son of John, lovest thou me?" "They worshipped him, and returned to Jerusalem with great joy." Further, the highly animated language with which, in their writings, each of these apostles - St. Paul, for instance, in the Romans (5. and 8.) and Ephesians, and St. Peter in several passages of his First Epistle - portrays the peace and exulting joy which Christ's disciples experience through faith in him, is evidently drawn from their own mental history. And this happy experience of theirs was, most palpably, in no degree whatever derived from works of the Law, but solely from the grace of Christ As St. Peter had recently intimated at Jerusalem, their hearts, as truly as the hearts of their fellow-believers of the Gentiles, "God had cleansed" from the sense of guilt and pollutedness before him "by faith" (Acts 15:9). It is necessary here to be quite clear as to the nature of those "works of the Law" which the apostle has now in his view. This is determined by the preceding context. The works of the Law now in question were those, the observance of which characterized a man's "living as do the Jews" and their non-observance a man's "living as do the Gentiles." It was the disregard of these works on the part of the Gentile believers which the Jewish Christians, whom St. Peter would fain stand well with, considered as disqualifying them from free association with themselves. So, again, when St. Peter was "living as do the Gentiles," he was viewed as setting at nought, not the moral precepts of the Law, but its positive ceremonial precepts only. It is the making that distinction between believers living as do the Gentiles and believers living as do the Jews, which Peter and the brethren from James were in effect making, that the apostle here sets himself so sternly to reprobate. It is with this view that he here asserts the principle that through faith in Christ a man is made righteous, and that through faith in Christ only can he be, these works having nothing whatever to do with it. "You Cephas," he says, "and I were living as do the Jews; no unclean sinners of Gentiles were we! And both you and I have been made righteous. And how? Not through those works of the Law, but through believing in Christ Jesus. And these Gentile brethren, from whom you are now shrinking back as if they were not good enough for us to associate with, - they believe in Christ as truly as we do; they are therefore as truly righteous as we are. It is absurd for you to try to thrust upon them those works of the Law; by the works of the Law can neither they be made righteous nor yet we. So neither, on the other hand, by disregarding the works of the Law can either they or we be made sinners." This last position, that the neglect of the works of the Law does not disqualify a fellow-Christian for brotherly recognition, is plainly essential to his present argument. But this is true only of the neglect of the positive Levitical precepts of the Law; the neglect of its moral precepts does disqualify him (1 Corinthians 5:11). Does it not seem a just inference from this course of argument, that no man whom we have reason to believe to be justified by faith in Christ is to be refused either Christian association or Church fellowship? 2:15-19 Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.
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Alphabetical: a and be because believed but by Christ even faith flesh have in is Jesus justified know knowing law man may nevertheless no not observing of one our put since So that the through too we will works

NT Letters: Galatians 2:16 Yet knowing that a man is not (Gal. Ga) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
Galatians 2:15
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