know that a man is not justified by works of the lawThis phrase emphasizes the core message of the Apostle Paul regarding justification. In the context of first-century Judaism, the "works of the law" referred to the observance of the Mosaic Law, including rituals, dietary laws, and circumcision. Paul argues that these works cannot justify a person before God. This teaching contrasts with the Judaizers' belief that Gentile Christians must adhere to Jewish law to be saved. The concept of justification by faith alone is a cornerstone of Christian doctrine, echoing the teachings of the Old Testament prophets like
Habakkuk 2:4, "the righteous will live by his faith."
but by faith in Jesus Christ
Faith in Jesus Christ is presented as the sole means of justification. This faith is not merely intellectual assent but a deep trust and reliance on Christ's atoning work on the cross. The phrase underscores the New Covenant, where Jesus fulfills the law and prophets, as seen inMatthew 5:17. This faith aligns with the Abrahamic covenant, where Abraham was justified by faith before the law was given (Genesis 15:6).
So we, too, have believed in Christ Jesus
Paul includes himself and his fellow Jewish Christians, indicating that even those who were under the law have come to faith in Christ. This belief is a personal and communal act, signifying a shift from reliance on the law to trust in Christ. It reflects the early church's struggle to define the role of the law in light of Christ's fulfillment of it, as discussed inActs 15 during the Jerusalem Council.
that we may be justified by faith in Christ
The repetition of justification by faith highlights its importance. Justification is a legal term, signifying a declaration of righteousness. In the Greco-Roman world, this would resonate as a courtroom verdict. Paul emphasizes that this justification is available to all who believe, Jew and Gentile alike, breaking down the dividing wall of hostility (Ephesians 2:14-16).
and not by works of the law
Paul reiterates the inadequacy of the law for justification. The law's purpose was to reveal sin and point to the need for a savior (Romans 3:20). This statement challenges the prevailing Jewish thought and underscores the transformative power of the gospel, which transcends cultural and religious boundaries.
because by works of the law no one will be justified
This conclusion reinforces the universal need for faith in Christ. It echoesPsalm 143:2, where David acknowledges that no one living is righteous before God. The law serves as a tutor leading to Christ (Galatians 3:24), but it is only through Christ's sacrifice that true righteousness is imparted. This teaching is foundational for understanding the doctrine of grace and the believer's new identity in Christ.
Persons / Places / Events
1.
Paul the ApostleThe author of the letter to the Galatians, addressing the issue of justification by faith versus works of the law.
2.
GalatiansThe recipients of the letter, a group of early Christians in the region of Galatia who were being influenced by Judaizers to follow Jewish law.
3.
Jesus ChristCentral figure in Christianity, whose life, death, and resurrection are the basis for justification by faith.
4.
JudaizersA group within the early church advocating for adherence to Jewish law as necessary for salvation.
5.
The LawRefers to the Mosaic Law, which includes the commandments and rituals given to the Israelites in the Old Testament.
Teaching Points
Justification by Faith AloneEmphasize that our right standing with God is based solely on faith in Jesus Christ, not on our ability to follow the law or perform good works.
The Role of the LawUnderstand that the law serves to reveal sin and our need for a Savior, but it cannot save us. It points us to Christ, who fulfills the law.
Faith in ActionWhile we are justified by faith, true faith will naturally produce good works as evidence of a transformed life.
Freedom in ChristEmbrace the freedom that comes from being justified by faith, which liberates us from the burden of trying to earn God's favor through legalistic practices.
Unity in the GospelRecognize that the gospel unites all believers, regardless of background, as we are all justified by the same faith in Christ.
Bible Study Questions and Answers
1.What is the meaning of Galatians 2:16?
2.How does Galatians 2:16 define justification apart from "works of the law"?
3.What role does faith in Jesus Christ play according to Galatians 2:16?
4.How can we apply "justified by faith" in our daily Christian walk?
5.What Old Testament laws are contrasted with faith in Galatians 2:16?
6.How does Galatians 2:16 connect to Ephesians 2:8-9 on salvation by faith?
7.What does Galatians 2:16 mean by "justified by faith in Jesus Christ"?
8.How does Galatians 2:16 challenge the concept of salvation through works?
9.Why does Paul emphasize faith over the law in Galatians 2:16?
10.What are the top 10 Lessons from Galatians 2?
11.How does Galatians 3:28’s declaration of unity erase cultural, gender, and social distinctions that still seem to persist in both biblical and modern contexts?
12.Galatians 2:16 – How do we reconcile Paul’s teaching on faith alone for justification with James 2:24, which emphasizes works, without dismissing one or the other?
13.What defines Pauline Christianity's core beliefs and practices?
14.How does Paul’s emphasis on freedom in Galatians 5:1 reconcile with religious doctrines that seem to impose constraints on personal liberty?What Does Galatians 2:16 Mean
know that a man is not justified by works of the lawPaul begins with a settled fact: human effort cannot secure a right standing before God.
• Scripture consistently teaches that the Mosaic Law exposes sin rather than erasing it—“For no one will be justified in His sight by works of the Law, for the Law merely brings awareness of sin” (Romans 3:20).
• The Law is holy and good (Romans 7:12), yet its role is diagnostic, not curative. Trying harder under its demands only magnifies our inability.
• The Jerusalem Council had just affirmed this truth (Acts 15:10-11), underscoring that neither Jews nor Gentiles are exempt from the universal need for grace.
but by faith in Jesus ChristJustification comes through trusting the finished work of the Son.
• Faith is not vague optimism; it is confidence in a Person—“This is His command: to believe in the name of His Son, Jesus Christ” (1 John 3:23).
• Jesus fulfilled every demand of the Law (Matthew 5:17), died in our place (2 Corinthians 5:21), and rose victorious (Romans 4:25).
• Because the Savior is perfect, faith in Him perfectly satisfies God’s righteous requirement.
So we, too, have believed in Christ JesusPaul and Peter, both born under the Law, placed their trust in Christ exactly as Gentile believers did.
• The gospel produces a shared testimony—Jew and Gentile alike declare, “I have been crucified with Christ and I no longer live, but Christ lives in me” (Galatians 2:20).
• Personal belief unites us to the blessings promised to Abraham (Galatians 3:7-9), dissolving ethnic and religious barriers.
that we may be justified by faith in ChristJustification is God’s legal declaration that the believing sinner is righteous in His sight.
• It happens “apart from the works of the Law” yet “through the redemption that is in Christ Jesus” (Romans 3:24,28).
• The result: peace with God (Romans 5:1) and full acceptance as His children (Galatians 4:4-7).
and not by works of the lawPaul repeats the contrast for emphasis, shutting every back door to self-reliance.
• Salvation is “not as a result of works, so that no one may boast” (Ephesians 2:9).
• Mixing law-keeping with faith empties the cross of its power (Galatians 5:4).
• Grace allows no supplemental payments; Christ paid it all.
because by works of the law no one will be justifiedThe closing line nails the universal verdict.
• “All have sinned and fall short of the glory of God” (Romans 3:23). The Law levels humanity, proving everyone guilty.
• Even the most devout—Paul himself—had to renounce confidence in fleshly credentials (Philippians 3:4-9).
• Therefore, the invitation extends to all: “Everyone who believes in Him is justified” (Acts 13:39).
summaryGalatians 2:16 declares that standing right with God is impossible through human effort and fully available through faith in Jesus Christ alone. The Law shows our need; Christ supplies the remedy. Trusting Him brings immediate, everlasting justification, leaving no room for boasting, only gratitude for grace.
(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 beexcept, 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 thecause, here rather upon themeans. "Faithof Jesus Christ" means, as we are more accustomed to say, "faithin 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 bePsalm 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 inRomans 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 acomplete 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 ithelp 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 οὐδικαιοῦται 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 ἐξἔργων 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 ἸησοῦΞριστοῦ);
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 πίστεωςΞριστοῦ. 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
ἔργωννόμου.
Even we (
καὶ ἡμεῖς); just as any sinful outcast of a Gentile would have to do.
Have believed in Jesus Christ (
εἰς ΞριστὸνἸησοῦν 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 righteous
ness 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 ἔργωννόμου 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?
Parallel Commentaries ...
Greek
knowεἰδότες(eidotes)Verb - Perfect Participle Active - Nominative Masculine Plural
Strong's 1492:To know, remember, appreciate.thatὅτι(hoti)Conjunction
Strong's 3754:Neuter of hostis as conjunction; demonstrative, that; causative, because.a manἄνθρωπος(anthrōpos)Noun - Nominative Masculine Singular
Strong's 444:A man, one of the human race. From aner and ops; man-faced, i.e. A human being.is not justifiedδικαιοῦται(dikaioutai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1344:From dikaios; to render just or innocent.byἐξ(ex)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.worksἔργων(ergōn)Noun - Genitive Neuter Plural
Strong's 2041:From a primary ergo; toil; by implication, an act.of [the] Law,νόμου(nomou)Noun - Genitive Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.butἐὰν(ean)Conjunction
Strong's 1437:If. From ei and an; a conditional particle; in case that, provided, etc.byδιὰ(dia)Preposition
Strong's 1223:A primary preposition denoting the channel of an act; through.faithπίστεως(pisteōs)Noun - Genitive Feminine Singular
Strong's 4102:Faith, belief, trust, confidence; fidelity, faithfulness.in JesusἸησοῦ(Iēsou)Noun - Genitive Masculine Singular
Strong's 2424:Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.Christ.Χριστοῦ(Christou)Noun - Genitive Masculine Singular
Strong's 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 2532:And, even, also, namely.have believedἐπιστεύσαμεν(episteusamen)Verb - Aorist Indicative Active - 1st Person Plural
Strong's 4100:From pistis; to have faith, i.e. Credit; by implication, to entrust.inεἰς(eis)Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.ChristΧριστὸν(Christon)Noun - Accusative Masculine Singular
Strong's 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 2424:Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.thatἵνα(hina)Conjunction
Strong's 2443:In order that, so that. Probably from the same as the former part of heautou; in order that.we may be justifiedδικαιωθῶμεν(dikaiōthōmen)Verb - Aorist Subjunctive Passive - 1st Person Plural
Strong's 1344:From dikaios; to render just or innocent.byἐκ(ek)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.faithπίστεως(pisteōs)Noun - Genitive Feminine Singular
Strong's 4102:Faith, belief, trust, confidence; fidelity, faithfulness.in ChristΧριστοῦ(Christou)Noun - Genitive Masculine Singular
Strong's 5547:Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.notοὐκ(ouk)Adverb
Strong's 3756:No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.byἐξ(ex)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.worksἔργων(ergōn)Noun - Genitive Neuter Plural
Strong's 2041:From a primary ergo; toil; by implication, an act.of the Law,νόμου(nomou)Noun - Genitive Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.becauseὅτι(hoti)Conjunction
Strong's 3754:Neuter of hostis as conjunction; demonstrative, that; causative, because.byἐξ(ex)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.worksἔργων(ergōn)Noun - Genitive Neuter Plural
Strong's 2041:From a primary ergo; toil; by implication, an act.of the Lawνόμου(nomou)Noun - Genitive Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.no oneοὐ(ou)Adverb
Strong's 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 1344:From dikaios; to render just or innocent.
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NT Letters: Galatians 2:16 Yet knowing that a man is not (Gal. Ga) 
