D. Scott Meadows

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 (Gal 2.16).

A monumental Gospel topic predominates this verse: justification.

That the verb is passive here indicates that Paul does not have in view self-justification but justification by another, even God (cf. 3.8). The word in this context means “to render a favorable verdict, vindicate,” and more specifically, “of God [to be] found in the right, be free of charges” (BDAG). That Paul has in mind being accounted legally righteous rather than making constitutionally righteous appears in his discussion of this matter when he adduces Abraham as an example, “even as Abraham believed God, and it was accounted to him for righteousness” (Gal 3.6). Not surprisingly, the word “accounted” is from the economic realm of accounting. It means literally to “credit something to someone as passive” (BDAG), and here that something is righteousness, that is, that perfect conformity to God’s law in heart and conduct which is extremely pleasing to God most holy and calls forth His praise and reward to them that have it. If there is anything in the world we must come to possess for our eternal well-being, this is it. It is noteworthy that the word “justified” occurs three times in a mere 38 Greek words.

A monumental Gospel truth is the main assertion of this verse, namely, that such a perfect righteousness comes to us in only one way and certainly not by another. That unique way is “by the faith of Jesus Christ,” by having “believed in Jesus Christ,” and “by the faith of Christ.” Note the threefold repetition here also. This faith or believing has been helpfully characterized as notitia (knowledge: faith must have content), assensus (assent: faith accepts the message as true), and fiducia (reliance: faith counts upon its being true for oneself; there must be personal appropriation). The object of this faith which is the alone instrument of justification is none other than Jesus Christ and Him alone. “By” in the Greek is a “preposition of means” (LSGNTG) which expresses the means or process by which an action takes place. Believing in Christ, believing Him, and believing upon Him, believers are justified by God.

With just as much rigorous insistence the great apostle denies the possibility of justification for sinners by another means, namely, “by the works of the law” (also repeated 3x for emphasis). These “works” are deeds commanded by “the law,” that is, God’s moral law (hence, by God Himself in the law). This identification of the law is apparent from a review of all occurrences of the word “law” in Galatians, but note especially 5.14 and compare Matthew 22.36-40. The catechism is right when it says, “the moral law is summarily comprehended in the Ten Commandments” (WSC #41).

Apart from justification by faith in Christ and justification by obedience to God’s law, Scripture knows no alternative. Paul understands that justification must come by one way or the other, and he is in no doubt about which one is possible for sinners. He uses a strong word to introduce his theological assertions: “knowing.” “This term is usually used by Paul to introduce a dogmatic position as something commonly known. Paul is talking about basic knowledge. The knowledge that he is talking about is not knowledge that all Jews know about, but is known only by those Jews [and Gentiles] who have come to salvation through Christ” (An Exegetical Summary of Galatians), presumably, the original Christian readers of the epistle, and any other Christians to whom it would come.

The absolute impossibility of a sinner’s justification by the works of the law is not only evident from repeated negations here (i.e., “not justified by the works of the law;” “not by the works of the law”), but even this is intensified by the sweeping universal negative in the last phrase, “by the works of the law shall no flesh [i.e., no human sinner] be justified.” This admits of absolutely no exceptions—either in the past, present, or future. It is stated in the future tense because all justification finally looks forward to the Great Day when we all shall stand before God for His eternal judgment and proclamation, either righteous or not righteous. Paul suggests that every single one of those composing the company of the justified ones will have been justified as believers in Christ, and not by means of their good works. The ones who had been counting on their own deeds shall be condemned.

The threefold repetition of key words and phrases calls our attention to the three-part structure of the verse’s entire statement: 1) a general declaration of sola fide (justification by faith and not by works), 2) a confession of personal faith with its end, and 3) a rationale for such faith:

1) Knowing sola fide is true,
2) we have believed in Christ alone for justification,
3) since justification by works is absolutely impossible.

Even though the “churches of Galatia” (1.2) had received this Gospel of justification through faith alone in Christ alone, and had received the Spirit “by the hearing of faith” and not “by the works of the law” (3.2), they had aroused Paul’s deep concern and provoked his painful wonder (1.6). They illustrate that even Christians need to be reminded of the wholly gracious nature of our justification by faith in Christ, because we have a tendency to revert to our former mindset and purpose of self-justification, striving to earn favor with God by our good deeds instead of resting wholly upon Christ alone.

This apostasy from free grace, even in a small degree, grieves the Spirit, as it fails to glorify Christ as a Savior wholly sufficient for sinners like us. Let us repudiate self-righteousness entirely and confess anew our entire dependence upon Him. Then we can enjoy the assurance of salvation which this evangelical faith brings in its wake, and Christ will be glorified in us. Amen.

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