Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Galatians 2:16 - 2:16
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Gal 2:16. Εἰδότες, knowing) i.e. since we have come to know.-ἄνθρωπος, a man) every man, whether Jew, or Greek.-ἐξ ἔργων νόμου, by the works of the law) The followers of Galatism, from not clearly understanding and not rightly interpreting the nature and end of the moral law, earnestly maintained the ceremonial law; and, acknowledging little or no distinction between the moral and ceremonial law, they comprehended both under one word, the law, and therefore sought to be justified in the observance of the whole law. The apostle therefore in a similar manner refuting them, includes the two in one word; or, where he uses the word law more strictly, he means the moral law itself; he calls the ceremonial law by a different appellation, elements, etc. But the state of the controversy came more prominently under notice, in so far as it regarded the ceremonial law, than in so far as the same regarded the moral law: since the matter of the former being about times, circumcision, meats, etc., met the eye more than that of the latter; and the abrogation of the former, which was complete, was more conspicuous, than that of the latter, which was only abrogated in some one respect. Hence it happens that some arguments serve particularly against justification by the ceremonial law; there are more, however, which serve against justification by the law taken universally, including even the moral law. The whole is more clearly evident from the economy of the epistle to the Galatians; for in ch. 1 and 2 the apostle shows that he was sent and taught by God, and was in no respect inferior to the other apostles, as his conferences for promoting peace, nay even his controversial debates, held with them, and with Peter himself, plainly evince. In the third chapter, there is the discussion on the moral law; whence at ch. Gal 4:1-11, arguments are deduced regarding the ceremonial law, and, after an allegory has been interposed in reference to both, in ch. 5 the question is raised respecting circumcision in particular. This is the sum: 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 to each other. And the Decalogue is left by Paul either altogether untouched, or it is included under the term law; nay, the Decalogue is properly that law, which, though it is declared, that it cannot justify, is yet established by faith; for, truly the ceremonial law is entirely abolished: [2Co 3:13]; Rom 3:31. But Sinai, Gal 4:24, is much more celebrated for the Decalogue than for the ceremonial law. Nor was the ceremonial law a yoke intolerable in itself, but it derived its strength from the moral law, Acts 15. Therefore the moral law is, so to speak, more legal than the ceremonial, which was at the same time, as it were, an elementary and preliminary Gospel. See also Rom 3:20, note.-ἐὰν μὴ, [but by] if not) a particle to be resolved into ἀλλὰ, but, though with greater force. Man is not justified by the works of the law, and therefore in no other way save by faith. We find the same meaning attached to the particles, and not, which occur presently after.-διὰ, by) by is used concerning the Gentiles; from [ἐκ-ἐξ] presently after, concerning the Jews, Rom 3:30, note.-Ἰησοῦ Χριστοῦ, of Jesus Christ) i.e. in Christ Jesus, as the expression follows presently after with the names transposed.[14] The name Jesus was the name that became known first to the Gentiles; the name Christ to the Jews. Wherefore the order is not always indiscriminate, where both names are used as here; Rom 15:5-6; 1Ti 1:15-16; 1Ti 2:5; 1Ti 6:13-14; 2Ti 1:9-10, notes: and generally in more solemn discourse Christ Jesus is used; in that which is more ordinary, Jesus Christ.-καὶ ἡμεῖς) we ourselves also; how much more the Gentiles.-ἐπιστεύσαμεν, we have believed) i.e. we began to believe long ago.-διότι, because that) The consequence is proved in reference to the Jews.
[14] Engl. Vers. has We have believed in Jesus Christ. But ACD(Δ)Gg Vulg. have the order Χριστὸν Ἰησοῦν. Bf Memph. and later Syr. support the order Ἰης, Χριστ.-ED