Galatians 2:15 "We who are Jews by birth and not sinful Gentiles

◄ Galatians 2:15 ►

Parallel Verses

New International Version
"We who are Jews by birth and not sinful Gentiles

English Standard Version
We ourselves are Jews by birth and not Gentile sinners;

New American Standard Bible
"We are Jews by nature and not sinners from among the Gentiles;

King James Bible
We who are Jews by nature, and not sinners of the Gentiles,

Holman Christian Standard Bible
We who are Jews by birth and not "Gentile sinners"

International Standard Version
We ourselves are Jews by birth, and not gentile sinners,

American Standard Version
We being Jews by nature, and not sinners of the Gentiles,

Douay-Rheims Bible
We by nature are Jews, and not of the Gentiles sinners.

Darby Bible Translation
We, Jews by nature, and not sinners of the nations,

Young's Literal Translation
we by nature Jews, and not sinners of the nations,

Cross References

1 Samuel 15:18
And the LORD sent you on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.

Luke 24:7
Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

Galatians 2:17
But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

Ephesians 2:3
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Philippians 3:4
Though I might also have confidence in the flesh. If any other man thinks that he has whereof he might trust in the flesh, I more:

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Commentaries

Matthew Henry's Commentary

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.

Jamieson-Fausset-Brown

15, 16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of Ga 2:16: "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that … even we (resuming the 'we' of Ga 2:15, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.