2:15 {3} We [who are] Jews {o} by nature, and not {p} sinners of the Gentiles,
(3) The second part of this epistle, the state of which is this: we are justified by faith in Christ Jesus without the works of the Law. Which thing he propounds in such a way, that first of all he meets with an objection (for I also, he says, am a Jew, that no man may say against me that I am an enemy to the Law), and afterward, he confirms it by the express witness of David.
(o) Even though we are Jews, yet we preach justification by faith, because we know without any doubt that no man can be justified by the Law.
(p) So the Jews called the Gentiles, because they were strangers to God's covenant.
2:15 We [who are] Jews by nature. You and I. Both Paul and Peter were Jews by birth,
and not sinners of the Gentiles. As Jews were wont to call the Gentile heathen.
2:15 We - St. Paul, to spare St. Peter, drops the first person singular, and speaks in the plural number. Gal 2:18, he speaks in the first person singular again by a figure; and without a figure, Gal 2:19, and c. Who are Jews by nature - By birth, not proselytes only. And not sinners of the gentiles - That is, not sinful Gentiles; not such gross, enormous, abandoned sinners, as the heathens generally were.
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.
