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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 2:11–21. His four-level outline is real structure in the source text, so it is rendered as structure.
I.From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,
1.Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note,
(1.)The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And,
(2.)The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.
2.The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely, that by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews - not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion.
II.Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us,
1.With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Gal 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?" This, he intimates, would be the consequence, but he rejects it with abhorrence: "God forbid," says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dishonourable to Christ, and it would be very injurious to them also. "For," says he (Gal 2:18), "if I build again the things which I destroyed - if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary - I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself." Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law.
2.He acquaints us what his own judgment and practice were.
(1.)That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Rom 7:4, Rom 7:6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us,
(2.)That, as he was dead to the law, so he was alive unto God through Jesus Christ (Gal 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer.
[1.]He is crucified, and yet he lives; the old man is crucified (Rom 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened.
[2.]He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence.
[3.]He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God.
[4.]He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him.
Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with: - 1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Rom 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that "a man is not justified by the works of the law, but by faith: " faith, however, in the same God to whom belongs the law also.
For he remembered that the time was come of which the Psalm spake, "Let us break their bands asunder, and cast off their yoke from us; " since the time when "the nations became tumultuous, and the people imagined vain counsels; "when "the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ," in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law, "because the just shall live by his faith.
"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."
Observe here too how cautiously he expresses himself; he does not say that they had abandoned the Law as evil, but as weak. If the law cannot confer righteousness, it follows that circumcision is superfluous; and so far he now proves; but he proceeds to show that it is not only superfluous but dangerous. It deserves especial notice, how at the outset he says that a man is not justified by the works of the Law; but as he proceeds he speaks more strongly.
In this place we must consider how many are the precepts of the law which no one can fulfill. And it must also be said that some works of the law are done even by those who do not know it. But those who perform it are not justified, because this happens without faith in Christ.
Some say that if Paul is right in asserting that no one is justified by the works of the law but from faith in Christ, the patriarchs and prophets and saints who lived before Christ were imperfect. We should tell such people that those who are said not to have obtained righteousness are those who believe that they can be justified by works alone. The saints who lived long ago, however, were justified from faith in Christ, seeing that Abraham saw in advance Christ’s day.
(Verse 16). However, knowing that a man is not justified by the works of the Law, but through faith in Jesus Christ, we also have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law. Some say: if what Paul affirms is true, that no one is justified by the works of the Law, but by faith in Jesus Christ, then the patriarchs, prophets, and saints who lived before the coming of Christ were imperfect. Those whom we ought to admonish are those who have not attained to justice, who believe that they can be justified by works alone. But the saints, who have been justified by the faith of Christ since ancient times. For Abraham saw the day of Christ and rejoiced. And Moses esteemed the greater riches as a treasure of the Egyptians, as an insult to Christ. For he looked to the reward. And Isaiah saw the glory of Christ, as John the Evangelist recounts, and Judas speaks generally of all: I want to remind you, knowing everything once: that Jesus, saving the people from the land of Egypt, destroyed them secondly, those who did not believe. Where the works of the Law are not so much condemned, as those who trust that they can be justified by works alone, the Savior also spoke to his disciples, Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven (Matt. 5:20). It is necessary to gather (or consider) at this place how many precepts there are in the Law, which no one is able to fulfill. And on the other hand, it must be said that some of the Law is also done by those who are ignorant of it. But this is why his workers are not justified, because they are done without the faith of Christ. For example, not sleeping with a woman as a man sleeps, not committing adultery, not stealing, but rather honoring father and mother, and doing the other things that are commanded. But if they bring us examples of holy men: that they, being versed in the Law, have committed the things that were of the Law, we will say: Because the just Law is not laid down for the law-abiding and the obedient, but for the unjust and the disobedient, the impious and the sinners, the polluted and the unclean (1 Timothy 1). But as for one who is taught by God, it is not necessary for him to be taught about charity, as Paul says: But as for charity, I have no need to write to you: for you yourselves are taught by God to love one another (IV Thess. IV, 9).
The necessary commandments of the law were taught even by nature. That is, “You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness against thy neighbor, honor your father and mother, and the rest of this kind.” But the commandments about the sabbath and circumcision and lepers and menstruation and sacrifice were peculiar to the [Jewish] law, since nature taught nothing about these matters. These are what he now calls “works of the law.” The transgression of these is sin, yet the mere keeping of them is not the way of maintaining perfect righteousness. For these were symbols of other things. Nonetheless they were appropriate to the Jews in their due time.
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Summary
Galatians 2:16 stands as a pivotal declaration of Christian theology, asserting unequivocally that humanity's justification before God is not achieved through adherence to the Mosaic Law or human effort, but solely through faith in Jesus Christ. Paul reiterates this truth for emphasis, underscoring the universal inability of "flesh" to be declared righteous by legalistic observance, thereby foundationalizing the doctrine of salvation by grace through faith.
Context
Literary Context
Galatians 2:16 is nestled within Paul's fervent defense of the Gospel of grace, particularly his confrontation with Peter in Antioch. Immediately preceding this verse, Paul recounts how Peter, having initially eaten with Gentile believers, withdrew and separated himself when certain Jewish believers from James arrived (Galatians 2:11-13). This act of withdrawal, driven by fear of the "circumcision party," was seen by Paul as hypocrisy that compromised the truth of the Gospel, compelling him to publicly rebuke Peter (Galatians 2:14). Verse 16 then serves as the theological bedrock for Paul's argument against Peter's behavior, explaining why such actions contradict the very nature of Christian justification and the unity of believers in Christ. It's a direct theological explanation for the practical implications of Peter's actions.
Historical & Cultural Context
The early church was grappling with the profound question of how Gentile converts fit into God's plan of salvation, particularly concerning the necessity of observing Mosaic Law, including circumcision and dietary regulations. A faction known as "Judaizers" insisted that Gentiles must become Jewish proselytes (i.e., be circumcised and adhere to the Law) to be truly saved or fully accepted within the Christian community. This created significant tension between Jewish and Gentile believers, threatening to divide the nascent church. Paul's letter to the Galatians, and specifically this verse, directly addresses this controversy, arguing vehemently that salvation is not contingent upon ethnic identity or legalistic observance, but is universally available through faith in Christ, dismantling the cultural and religious barriers that the Judaizers sought to erect.
Key Themes
This verse encapsulates several core themes central to Paul's theology and the broader Christian message. Firstly, it powerfully articulates the theme of Justification by Faith Alone, emphasizing that a right standing with God is a divine declaration, not an earned status. Secondly, it highlights the Inadequacy of the Law to provide salvation, asserting that the law's primary function was to reveal sin and lead humanity to Christ, not to be a means of righteousness (Romans 3:20 and Galatians 3:24). Finally, it underscores the Centrality of Christ as the sole object and ground of saving faith. It is through "the faith of Jesus Christ" (often understood as faith in Jesus Christ) that justification is received, pointing to His finished work on the cross as the complete and sufficient basis for salvation, rather than human merit or obedience to legal codes.
Exposition and Analysis
Key Word Analysis
This verb means "to render (i.e. show or regard as) just or innocent." In a theological context, it signifies being declared righteous by God, acquitted of sin, and brought into a right relationship with Him. It's a forensic term, denoting a legal verdict of "not guilty" or "righteous" in God's divine court.
Meaning "toil (as an effort or occupation); by implication, an act." In this context, "works of the law" refers to the deeds, observances, and rituals prescribed by the Mosaic covenant, such as circumcision, dietary laws, and Sabbath keeping, which some believed were necessary for obtaining or maintaining righteousness before God.
Meaning "persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation." It denotes a deep trust, reliance, and commitment to God and His promises, specifically as revealed in Jesus Christ. It is not merely intellectual assent but a transformative trust that embraces Christ as Savior and Lord.
Meaning "flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)." In this context, "no flesh" refers to no human being, emphasizing the universal inability of humanity in its fallen, natural state to achieve justification through its own efforts or obedience to the law.
Verse Breakdown
"Knowing that a man is not justified by the works of the law"
This opening clause sets the negative premise, declaring that human beings cannot achieve a righteous standing with God through their own efforts to obey the Mosaic Law. It directly refutes the legalistic teaching that adherence to commandments and rituals is a path to salvation.
"but by the faith of Jesus Christ"
This introduces the positive, contrasting truth. Justification is not by human works, but by faith. The phrase "faith of Jesus Christ" can be understood as "faith in Jesus Christ" (subjective genitive) or "the faithfulness of Jesus Christ" (objective genitive). While both are true, the primary Pauline emphasis here is on humanity's active trust and reliance in Christ's saving work.
"even we have believed in Jesus Christ, that we might be justified by the faith of Christ"
Paul includes himself and other Jewish believers ("even we") in this declaration, demonstrating that this principle applies universally, even to those who were formerly under the Law. Their belief in Jesus Christ is the means by which they, too, receive justification. This reiterates and reinforces the preceding point, emphasizing the personal commitment involved.
"and not by the works of the law"
This phrase serves as a powerful reiteration, underscoring the absolute exclusion of "works of the law" as a means of justification. The repetition highlights Paul's emphatic rejection of legalism.
"for by the works of the law shall no flesh be justified."
This concluding statement acts as a definitive, universal declaration. The word "for" (G1360, dióti) introduces the reason or basis for the preceding assertions. It is an absolute theological truth: no human being ("no flesh") will ever be declared righteous by attempting to fulfill the Law. This finality leaves no room for ambiguity regarding the Law's inability to save.
Literary Devices
Galatians 2:16 employs several powerful literary devices to convey its crucial theological message. The most prominent is Antithesis, where Paul contrasts "works of the law" with "faith of Jesus Christ" as mutually exclusive means of justification. This sharp opposition highlights the fundamental difference between human effort and divine grace. Closely related is Repetition, as the phrase "works of the law" appears three times and "faith of Christ" twice, serving to emphasize and firmly embed the core argument in the reader's mind. The repeated negative declaration, "not justified by the works of the law," culminating in the definitive "shall no flesh be justified," demonstrates Emphasis through reiteration and strong negation, leaving no doubt about the Law's inability to save. Furthermore, the verse uses Inclusio by beginning and ending with the assertion that justification is not by the works of the law, creating a rhetorical frame that reinforces this central truth.
Theological and Thematic Connections
Galatians 2:16 is a cornerstone of the doctrine of justification by faith, profoundly shaping Christian understanding of salvation. It dismantles any notion that human merit, religious observance, or adherence to legal codes can earn God's favor or declare one righteous. Instead, it posits that righteousness is a gift of God, freely given and received solely through faith in the person and finished work of Jesus Christ. This truth liberates believers from the impossible burden of perfect law-keeping and establishes a relationship with God based on grace, not performance. It underscores the universal need for salvation and the singular provision God has made in Christ, uniting all believers, Jew and Gentile, under one covenant of grace.
Reflection and Application
Galatians 2:16 offers profound liberation and assurance to every believer. It frees us from the crushing weight of legalism, the constant striving to earn God's approval through our actions, and the fear of not being "good enough." Our standing before God is not precarious, dependent on our fluctuating performance, but secure, resting entirely on the perfect righteousness of Christ, which is imputed to us through faith. This truth cultivates genuine humility, as we acknowledge our inability to save ourselves, and profound gratitude for God's boundless grace. It compels us to live not for justification, but from it, motivated by love and thankfulness, expressing our faith through lives transformed by the Spirit, rather than by a desperate attempt to earn what has already been freely given. This understanding should lead to a deeper peace, a more robust assurance, and a passionate devotion to the One who justified us.
Questions for Reflection
FAQ
Does Galatians 2:16 mean that good works are unimportant for Christians?
Absolutely not. Galatians 2:16 emphatically states that good works do not justify a person before God, meaning they do not earn salvation or a righteous standing. However, once a person is justified by faith in Jesus Christ, good works become an essential and natural outflow of that faith. As Paul himself teaches elsewhere, we are "created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). Good works are the evidence and fruit of genuine faith, not its cause. They demonstrate our love for God and neighbor and are a vital part of the sanctification process, but they are never the basis for our initial justification.
What is the difference between "faith of Jesus Christ" and "faith in Jesus Christ" in this verse?
The Greek phrase "pistis Christou" (faith of Christ) has been a subject of scholarly debate. It can be interpreted as a subjective genitive ("faith in Christ," meaning our faith directed toward Him) or an objective genitive ("the faithfulness of Christ," referring to Christ's own fidelity and obedience). While both interpretations hold theological truth (our faith is in Christ, and His faithfulness made salvation possible), the prevailing scholarly consensus and the flow of Paul's argument in Galatians strongly favor "faith in Jesus Christ." This emphasizes human trust and reliance upon Christ's atoning work as the means of justification. Paul consistently stresses the human act of believing as the instrument for receiving God's grace, making "faith in Jesus Christ" the more direct and primary meaning in this context.
Christ-Centered Fulfillment
Galatians 2:16 finds its ultimate fulfillment in Jesus Christ, who is not merely the object of our faith, but the very embodiment and source of the righteousness by which we are justified. He is the one who perfectly fulfilled the Law, not for His own justification, but on behalf of humanity, thereby becoming "the end of the law for righteousness to everyone who believes" (Romans 10:4). Christ's sinless life, His obedient death on the cross as the atoning sacrifice, and His victorious resurrection constitute the divine "work" that truly justifies. Through His perfect obedience, He secured a righteousness that is then imputed to all who believe in Him (Romans 5:19). Thus, Galatians 2:16 powerfully proclaims that our salvation is not found in our own striving or religious performance, but entirely in the finished, perfect work of Christ, who became sin for us "so that in him we might become the righteousness of God" (2 Corinthians 5:21). He is the Lamb of God who takes away the sin of the world (John 1:29), and through His sacrifice, we are declared righteous, not by our works, but by His grace through faith in Him.