Galatians 2 16

Galatians 2:16 kjv

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.

Galatians 2:16 nkjv

knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.

Galatians 2:16 niv

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.

Galatians 2:16 esv

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.

Galatians 2:16 nlt

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."

Galatians 2 verses

Galatians 2 16 Meaning

Galatians 2:16 profoundly states that a person is declared righteous before God—justified—not by adherence to the Law of Moses or human effort, but solely through faith in Jesus Christ. This pivotal truth, understood and embraced by believers from both Jewish and Gentile backgrounds, is repeated for emphasis, underscoring the universal inability of human beings to achieve salvation by their own obedience to the Law. It highlights that true righteousness comes as a gift from God, received through trust in Christ's completed work, rather than through personal merit derived from Law-keeping.

Galatians 2 16 Context

Galatians 2:16 serves as the theological linchpin of Paul's sharp rebuke to Peter at Antioch, recounted earlier in the chapter. Paul had confronted Peter (Cephas) for withdrawing from table fellowship with Gentile Christians when certain Jewish believers (Judaizers) arrived from Jerusalem. Peter's action, influenced by a fear of those "of the circumcision," was seen by Paul as hypocritical and as compromising the very essence of the gospel—that Jew and Gentile are justified by the same means, faith in Christ, rendering ethnic and legal distinctions irrelevant for salvation. This verse articulates the fundamental principle underlying Paul's stand: the gospel is about grace through faith, not works of the Mosaic Law, and therefore, both Jewish and Gentile believers share a common standing before God in Christ. The entire letter of Galatians vehemently defends this core doctrine of justification by faith alone against those who sought to add Law-keeping (specifically circumcision and dietary laws) as a requirement for Gentile believers, thus corrupting the gospel of grace.

Galatians 2 16 Word analysis

• yet knowing: Greek eidotes (εἰδότες), a perfect participle indicating a firm, settled knowledge or understanding. This refers back to the immediate context of Paul's confrontation with Peter, where Paul highlights that even they, "Jews by birth and not sinners from among the Gentiles," had come to understand this profound truth of salvation by faith in Christ. It points to a shared realization among those who have encountered Christ, in contrast to their prior understanding based on Law.
• that a person: Greek anthropos (ἄνθρωπος). This word is universal, referring to any human being—Jew or Gentile. It emphasizes that the principle applies equally to all humanity, showing no favoritism.
• is not justified: Greek dikaioutai (δικαιούται). Dikaioō (δικαιόω) means "to declare righteous," "to acquit," "to make right in a legal sense." It is a forensic term, a legal declaration of righteousness before God, not an internal process of making one inherently holy (that is sanctification). The verb is in the passive voice, indicating that justification is an act done to a person by God, not something achieved by human effort. The negation ("is not") makes it an absolute statement—there is no other way.
• by works of the Law: Greek ex ergōn nomou (ἐξ ἔργων νόμου). This specifically refers to deeds performed in obedience to the Mosaic Law (e.g., circumcision, dietary laws, Sabbath observance). Paul's critique is not against good deeds generally, but against the belief that such observances, done out of human effort, can secure righteousness or acceptance with God. It encompasses the entire system of covenant membership based on Israel's legal distinctives.
• but through faith: Greek dia pisteōs (διὰ πίστεως). "Dia" indicates the means or instrument by which justification is achieved. Pistis (πίστις) means "faith," "trust," "belief," "conviction," "loyalty." It is the channel or hand by which one receives God's gift of righteousness.
• in Christ Jesus: Greek Iēsou Christou (Ἰησοῦ Χριστοῦ). This phrase is central. The predominant scholarly view is that pistis Iēsou Christou ("faith of Jesus Christ") signifies faith in Jesus Christ (objective genitive). Christ is the object of our saving faith. Our trust is placed in His person and His redemptive work (His crucifixion and resurrection) as the sole basis for God's declaration of righteousness. While some scholars interpret it as "Christ's own faithfulness" (subjective genitive), the primary thrust in Paul's overall argument emphasizes humanity's need to respond by placing trust in Christ. This "faith" is not a work itself but a reliant reception of God's grace.
• So we too have believed: Greek kai hēmeis eis Christon Iēsoun episteusamen (καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν). "We too" includes Peter, Paul, and other Jewish believers. It reinforces the point that even those who historically had the Law and might have relied on it, ultimately put their trust in Christ for salvation, showing that this truth transcends ethnic background. The aorist tense ("have believed") denotes a definite act of believing.
• that we may be justified: Greek hina dikaiōthōmen (ἵνα δικαιωθῶμεν). This introduces a purpose clause. The purpose of believing in Christ Jesus is to be justified. It underscores that justification is the desired outcome of faith, achieved by God.
• by faith in Christ: Repeats the crucial means of justification, emphasizing its singular importance and underscoring that our reliance is on Him.
• and not by works of the Law: Another reiteration of the negative, absolutely denying Law-works as a pathway to righteousness, ensuring no ambiguity.
• because by works of the Law no one will be justified: Greek dioti ex ergōn nomou ou dikaiōthēsetai pasa sarx (διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ). This final clause is an emphatic restatement of the entire verse's premise, serving as the theological grounding. "No one" (pasa sarx – "all flesh") echoes Psa 143:2 ("in your sight no one living is righteous") and strongly asserts the universal incapacity of humanity to achieve righteousness through self-effort via the Law. The future passive tense (dikaiōthēsetai) highlights a definitive future impossibility, sealing the theological argument. It confirms the universal spiritual bankruptcy of humanity apart from Christ.

• "not justified by works of the Law but through faith in Christ Jesus": This phrase encapsulates the radical distinction of the gospel from all forms of legalism. It sets up an either/or: righteousness comes either by human performance or by divine grace received through faith in Christ. Paul definitively states the latter. This is the heart of sola fide (faith alone).
• "So we too have believed... that we may be justified": This demonstrates the practical application of the doctrine. It is not just theoretical; even faithful Jews (like Paul and Peter) found it necessary to abandon reliance on Law for justification and instead put their trust in Christ. This emphasizes the shared experience of all believers, regardless of their past.
• Repeated denial of "works of the Law" and affirmation of "faith": The verse’s repetition of "not by works of the Law" and "by faith in Christ" underscores Paul's emphatic rejection of any perceived pathway to righteousness apart from Christ. This rhetorical strategy ensures that the audience fully grasps the central truth of the gospel.

Galatians 2 16 Bonus section

• Paul's Polemic: This verse is a direct refutation of "Judaizers," false teachers who insisted Gentile converts must undergo circumcision and observe Mosaic laws to be fully righteous or part of God's people. Paul’s strong language highlights that this teaching corrupts the very core of the gospel of grace.
• Distinction from General "Works": It's important to understand that "works of the Law" specifically refers to observing the Mosaic Law for salvation, not simply all good deeds. While good works are a necessary fruit of genuine faith (Jas 2:17), they are never the root or cause of justification. Faith produces good works; works do not produce justification.
• Imputed Righteousness: The concept behind "justified" here is that God, on the basis of Christ's perfect life and atoning death, legally declares a believer "righteous" and credits them with Christ's righteousness, rather than seeing their own sin. This "imputed righteousness" is a gift, not a personal attainment.

Galatians 2 16 Commentary

Galatians 2:16 is one of the clearest and most forceful articulations of justification by faith in the entire Bible, forming a foundational truth of the Christian faith. It unequivocally states that God declares individuals righteous (justified) not based on their performance of Mosaic Law, but purely through their personal faith in Jesus Christ. This means human effort, religious rituals, or ethical deeds—however good they may be—cannot earn a right standing with God. Righteousness is an alien righteousness, completely achieved by Christ and freely given by God, received by humble trust in Him. This doctrine ensures humility in salvation and establishes the equality of all believers before God, breaking down the perceived superiority of Law-observant Jews over uncircumcised Gentiles. This gospel truth guarantees assurance of salvation, as it depends on Christ's perfect work, not our imperfect obedience.