For through the law
This phrase indicates the means by which Paul experienced a transformation. The Greek word for "through" is "διὰ" (dia), which implies an agency or instrumentality. The law, given by God through Moses, was intended to reveal sin and lead people to Christ (Galatians 3:24). Historically, the law served as a guardian, highlighting humanity's inability to achieve righteousness on its own. Paul acknowledges that it was the law itself that brought him to the realization of his need for a Savior, as it exposed his sinfulness and inability to fulfill its demands perfectly.

I died to the law
The concept of "dying to the law" is profound. The Greek word for "died" is "ἀπέθανον" (apethanon), which signifies a complete separation or cessation. In a spiritual sense, Paul is expressing that he has been released from the law's jurisdiction and its power to condemn. This death is not physical but a metaphorical death to the law's demands and penalties. Historically, this reflects the transition from the Old Covenant, based on adherence to the law, to the New Covenant, established through faith in Christ. By dying to the law, Paul emphasizes the believer's freedom from the law's condemnation, as Christ fulfilled the law on our behalf.

so that I might live to God
The purpose of dying to the law is to "live to God." The Greek word for "live" is "ζήσω" (zēsō), which implies a vibrant, active life. This new life is characterized by a relationship with God, made possible through faith in Jesus Christ. Historically, this reflects the shift from a life bound by legalistic observance to one of grace and faith. Living to God means that the believer's life is now directed by the Holy Spirit, empowered to fulfill God's purposes. This phrase encapsulates the essence of Christian freedom: not a license to sin, but a liberation to serve and glorify God wholeheartedly. Through Christ, believers are called to a life that reflects God's love, righteousness, and holiness, living in the fullness of His grace.

(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).

Parallel Commentaries ...


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

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

[the] Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 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 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 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 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 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 2198: To live, be alive. A primary verb; to live.

to God.
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Letters: Galatians 2:19 For I through the law died (Gal. Ga)