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15–21. His argument addressed to St Peter passes over into one addressed to the Galatians (vide infra). The transition was the easier because the temptation to which the Galatians were exposed was identical with that to which St Peter had temporarily yielded, i.e. the belief that observance of the Law was necessary for Gentile Christians
(Gal 2:15) We, you and I, with other Jewish Christians, who are by nature Jews, and not open sinners from amongst Gentiles, (Gal 2:16) but (in spite of our education as Jews), knowing that a man is not justified from works of the Law[83], not justified, I mean, save by faith on Christ Jesus, even we became believers on Christ Jesus, in order that we may be justified from faith in Christ, and not from works of the Law, because (as Scripture tells us) from works of the Law “no flesh shall be justified.” (Gal 2:17) It is not wrong to leave the Law for this purpose. But if when seeking to be justified in Christ we were found (in our own experience and conscience) to be as much sinners as Gentiles are—is this Christ’s fault, does He make us sinners? God forbid! (Gal 2:18) The sin would be to build up what one has pulled down, i.e. go back to the Law. Then indeed I should prove myself a transgressor (Gal 2:19) of even the Law that brought me to Christ. For indeed I myself by means of the Law died to the Law, that I might live to God. (Gal 2:20) Died! yes, with Christ I have been crucified. Live! yes, after all I live, yet it is no longer I that live, but Christ liveth in me. But as to my living now in the flesh, I live in faith, namely faith on the Son of God who loved me and gave Himself for me. (Gal 2:21) I do not set the free grace of God at nought. For if righteousness is by means of the Law (as St Peter said by his action, and as the Judaizers in Galatia tell you) then Christ died without cause.
[83] After much consideration it seems better to insert the article, as less likely to mislead the English reader. For St Paul, is not thinking of Law in general (as the Duke of Argyle wrote of the Reign of Law), but of the Mosaic Law, even though he is regarding that as law (see Appendix, Note E).
It is not certain where the transition between the words to St Peter and those to the Galatians actually takes place. W.H. make a division between Gal 2:14-15, and if a division must be made in print this is perhaps the best place to put it, for Gal 2:15 begins a sustained argument. But it is hard to think that Gal 2:15 was originally addressed to Gentile Christians such as the Galatians, though it is natural enough if spoken to St Peter. Perhaps the real transition, from the recapitulation of St Paul’s words to St Peter to the argument addressed directly to the Galatians, is near the end of Gal 2:16, before ὅτι ἐξ ἔργ. νόμ. But it may be between Gal 2:18-19.