Galatians 2:19
New International Version
"For through the law I died to the law so that I might live for God.

New Living Translation
For when I tried to keep the law, it condemned me. So I died to the law--I stopped trying to meet all its requirements--so that I might live for God.

English Standard Version
For through the law I died to the law, so that I might live to God.

Berean Study Bible
For through the Law I died to the Law so that I might live to God.

Berean Literal Bible
For through the Law I died to the Law that I might live to God.

New American Standard Bible
"For through the Law I died to the Law, so that I might live to God.

King James Bible
For I through the law am dead to the law, that I might live unto God.

Christian Standard Bible
For through the law I died to the law, so that I might live for God.

Contemporary English Version
It was the Law itself that killed me and freed me from its power, so I could live for God. I have been nailed to the cross with Christ.

Good News Translation
So far as the Law is concerned, however, I am dead--killed by the Law itself--in order that I might live for God. I have been put to death with Christ on his cross,

Holman Christian Standard Bible
For through the law I have died to the law, so that I might live for God. I have been crucified with Christ

International Standard Version
For through the Law I died to the Law so that I might live for God. I have been crucified with the Messiah.

NET Bible
For through the law I died to the law so that I may live to God.

New Heart English Bible
For I, through the law, died to the law, that I might live to God.

Aramaic Bible in Plain English
For I by The Written Law have died to The Written Law that I might live unto God.

GOD'S WORD® Translation
When I tried to obey the law's standards, those laws killed me. As a result, I live in a relationship with God. I have been crucified with Christ.

New American Standard 1977
“For through the Law I died to the Law, that I might live to God.

Jubilee Bible 2000
For through the law I am dead to the law, that I might live unto God.

King James 2000 Bible
For I through the law am dead to the law, that I might live unto God.

American King James Version
For I through the law am dead to the law, that I might live to God.

American Standard Version
For I through the law died unto the law, that I might live unto God.

Douay-Rheims Bible
For I, through the law, am dead to the law, that I may live to God: with Christ I am nailed to the cross.

Darby Bible Translation
For I, through law, have died to law, that I may live to God.

English Revised Version
For I through the law died unto the law, that I might live unto God.

Webster's Bible Translation
For I through the law am dead to the law, that I may live to God.

Weymouth New Testament
for it is by the Law that I have died to the Law, in order that I may live to God.

World English Bible
For I, through the law, died to the law, that I might live to God.

Young's Literal Translation
for I through law, did die, that to God I may live;
Study Bible
Paul Confronts Cephas
18If I rebuild what I have already torn down, I prove myself to be a lawbreaker. 19For through the Law I died to the Law so that I might live to God. 20I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.…
Cross References
Romans 6:2
By no means! How can we who died to sin live in it any longer?

Romans 6:11
So you too must count yourselves dead to sin, but alive to God in Christ Jesus.

Romans 7:4
Therefore, my brothers, you also died to the Law through the body of Christ, that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit to God.

1 Corinthians 9:20
To the Jews I became like a Jew, to win the Jews. To those under the Law I became like one under the Law (though I myself am not under the Law), to win those under the Law.

Galatians 6:14
But as for me, may I never boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

Treasury of Scripture

For I through the law am dead to the law, that I might live to God.

through.

Galatians 3:10,24
For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them…

Romans 3:19,20
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God…

Romans 4:15
Because the law worketh wrath: for where no law is, there is no transgression.

dead.

Romans 6:2,11,14
God forbid. How shall we, that are dead to sin, live any longer therein? …

Romans 7:4,6,9
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God…

Colossians 2:20
Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

that.

Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Romans 14:7,8
For none of us liveth to himself, and no man dieth to himself…

1 Corinthians 10:31
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.







Lexicon
For
γὰρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

through
διὰ (dia)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.

[the] Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

I
ἐγὼ (egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

died
ἀπέθανον (apethanon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's Greek 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.

to [the] Law
νόμῳ (nomō)
Noun - Dative Masculine Singular
Strong's Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

so that
ἵνα (hina)
Conjunction
Strong's Greek 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

I might live
ζήσω (zēsō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's Greek 2198: To live, be alive. A primary verb; to live.

to God.
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
(19) In the last verse the Apostle had been putting a supposed case, but by a not unnatural process of thought he gradually takes the "I" rather more in earnest, and appeals directly to his own personal experience. The "I" of Galatians 2:18 is really St. Peter or the Judaisers; the "I" of this verse is St. Paul himself. The object of his appeal is to make good his assertion that to restore the dethroned Law to its old position is positively sinful.

Once having done with the Law I had done with it for ever. The Law itself had prepared me for this. It was a stage which I could not but pass through, but which was in its very nature temporary. It carried with it the sentence of its own dissolution.

For . . .--This assigns the reason for the use of the word "transgressor" in the verse before. It is a transgression to rebuild the demolished fabric of the Law, because the true Christian has done with the Law once for all.

Through the law am dead to the law.--In what sense can this be said? The Apostle himself had got rid of his obligations to the Law--not, however, by simply evading them from the first, but by passing through a period of subjection to them. The road to freedom from the Law lay through the Law. The Law, on its prophetic side, pointed to Christ. The Law, on its moral side, held up an ideal to which its votaries could not attain. It did not help them to attain to it. It bore the stamp of its own insufficiency. Men broke its precepts, and its weakness seemed to lead up to a dispensation that should supersede its own. St. Paul would not have become a Christian if he had not first sat at the feet of Gamaliel. If we could trace the whole under-current of silent, and perhaps only half-conscious, preparation, which led to the Apostle's conversion, we should see how large a part was played in it by the sense, gradually wrought in him, of the Law's insufficiency. Thus the negative side was given by his own private meditation; the positive side, faith in Christ, was given by the vision on the road to Damascus.

That I might live unto God.--We might not unnaturally expect here "unto Christ," instead of "unto God." But the Christian lives unto Christ in order that he may live unto God. The ultimate object of the Christian scheme is that he may be presented righteous before God. By the Law he could not obtain this righteousness. It is obtained in Christ.

Verse 19. - For I through the Law am dead to the Law (ἐγὼ γὰρ διὰ νόμου μόμῳ ἀπέθανον,); for I, for my part, through the Law died unto the Law. This ἐγὼ is not the hypothetical "I" of ver. 18, which in fact recites the personality of St. Peter, but is St. Paul himself in his own concrete historical personality. And the pronoun is in a measure antithetical; as if it were: for whatever may be your feeling, mine is this, that I," etc. The conjunction "for" points back to the whole passage (vers. 15-18), which has described the position to which St. Paul had himself been brought and on which he still now, when writing to the Galatians, is standing; he here justifies that description. "Through the Law;" through the Law's own procuring, through what the Law itself did, I was broken off from all connection with the Law. From the words, "I have been crucified with Christ," in the next verse, and from what we read in Galatians 3:13, most especially when taken in connection with the occurrences at Antioch which at any rate led to the present utterance, and with the hankering after Judaical ceremonialism in Galatia which occasioned the writing of this letter, we may with confidence draw the conclusion that St. Paul is thinking of the Law in its ceremonial aspect, that is, viewed as determining ceremonial purity and ceremonial pollution. He is here most immediately dealing with the question, whether Jewish believers could freely associate without defilement in God's sight with Gentile believers who according to the Levitical Law were unclean, and could partake of the like food with them. The notion of becoming dead to the Law through the cross of Christ has other aspects besides this, as is evinced by Romans 7:1-6; a fact which is indeed glanced at by the apostle even here; but of the several aspects presented by this one and the same many-faced truth, the one which he here more particularly refers to is that which it bore towards the Law as a ceremonial institute. That which the Law as a ceremonial institute did in relation to Christ was this - it pronounced him as crucified to be in the intensest degree ceremonially accursed and polluting; to be most absolutely cherem. But Christ in his death and resurrection-life is appointed by God to be the sinner's only and complete salvation. It follows that he who by faith and sacrament is made one with Christ, does, together with the spiritual life which he draws from Christ, partake also in the pollution and accursedness which the Law fastens upon him; he is by the Law bidden away: he can thenceforth have no connection with it, - the Law itself will have it so. "But (the apostle's feeling is) the Law may curse on as it will: I have life with God and in God nevertheless." This same aspect of the death of Christ as disconnecting believers from the Law viewed as a ceremonial institute, through the pollutedness which the Law attached to most especially that form of death, is referred to in Hebrews 13:10-13. The phrase, "I died unto the Law," is similar to that of "being made dead to the Law" (ἐθανατώθητε τῷ νόμῳ), and being "discharged [or, 'delivered'] from the Law (κατηργήθημεν ἀπὸ τοῦ νόμου)," which we have Romans 7:4, 6; though the particular aspect of the fact that the cross disconnects believers from the Law is not precisely the same in the two passages, since in the Romans the Law is viewed more in its character as a rule of moral and spiritual life (see Romans 7:7-23). That I might live unto God (ἵνα Θεῷ ζήσω); that I might become alive unto God. It is not likely that ζήσω is a future indicative, although we have καταδουλώσουσιν after ἵνα in ver. 4, and the form ζήσομεν in Romans 6:2; for the future would most probably have been ζήσομαι, as in Galatians 3:11, 12; and Romans 1:17; Romans 8:13; Romans 10:5. It is more likely to be the subjunctive of the aorist ἔζησα, which, according to the now accepted reading of ἔζησεν for ἐνέστη καὶ ἀνέζησεν, we have in Romans 14:9; where, as well as the ζήσωμεν of 1 Thessalonians 5:10, it means "become alive." In verbs denoting a state of being, the aorist frequently (though not necessarily) means coming into that state, as for example, ἐπτώχευσε, "became poor" (2 Corinthians 9:9). "Living unto God" here, as in Romans 6:10, does not so much denote any form of moral action towards God as that spiritual state towards him out of which suitable moral action would subsequently flow. The apostle died to the Law, in order that through Christ he might come into that vital union with God in which he might both serve him and find happiness in him; this service to God and joy in God being the "fruit-bearing" in which the "life" is manifested (Romans 7:5, 6). 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.
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