Knowing that a man is not justified by the works of the law, but by the faith {q} 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 {r} no flesh be justified.

(q) In Jesus Christ.

(r) No man, and in this word flesh there is a great force, by which is meant that the nature of man is utterly corrupt.

People's New Testament

2:16 Knowing. There were certain facts that both of them knew. One of them was that men were

justified, that is, forgiven,

not by the works of the law, of Moses,

but by the faith of Jesus Christ; that is, by the gospel. Both had believed on Christ in order that they might be justified.

For by the works of the law shall no flesh be justified. This passage is found in Ps 143:2 Ro 3:20.

Wesley's Notes

2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works! Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, Psalm 143:2, the place here referred to, In thy sight shall no man living be justified; which the Apostle likewise explains, Rom 3:19,20, in such a manner as can agree to none but the moral law.

Jamieson-Fausset-Brown Bible Commentary

16. not justified by the works of the law-as the GROUND of justification. "The works of the law" are those which have the law for their object-which are wrought to fulfil the law [Alford].

but by-Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification.

Jesus Christ-In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition.

justified by the faith of Christ-that is, by Christ, the object of faith, as the ground of our justification.

for by the works of the law shall no flesh be justified-He rests his argument on this as an axiom in theology, referring to Ps 143:2, "Moses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift; The curse and the blessing-are represented as diametrically opposed" [Bengel]. The moral law is, in respect to justification, more legal than the ceremonial, which was an elementary and preliminary Gospel: So "Sinai" (Ga 4:24), which is more famed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justification by the law, whether the moral or ceremonial, is excluded (Ro 3:20).

Matthew Henry's Concise 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.