The life which I now live in the flesh I live by the faith of the Son of God, who loved me.
God has revealed so many glorious contradictions in the lives and conduct of genuine Christian believers that it is small wonder that we are such an amazement to this world.
The Christian is dead and yet he lives forever. He died to himself and yet he lives in Christ.
The Christian saves his own life by losing it, and he is in danger of losing it by trying to save it.
It is strange but true that the Christian is strongest when he is weakest and weakest when he is strongest. When he gets down on his knees thinking he is weak, he is always strong.
The Christian is in least danger when he is fearful and trusting God and in the most danger when he feels the most self-confident.
He is most sinless when he feels the most sinful, and he is the most sinful when he feels the most sinless.
The Christian actually has the most when he is giving away the most; and in all of these ways, the Christian is simply putting into daily practice the teachings and example of Jesus Christ, his Savior and Lord!
Heavenly Father, the biggest contradiction is that I am a sinner and You are sinless. Yet You have redeemed me by Your death and resurrection. I praise You, Lord.
Legalism’s most destructive effect is that it cancels the effect of the cross. I have been crucified with Christ, Paul testifies, and it is no longer I who live, but Christ lives in me. To go back under the law would be to cancel one’s union with Christ’s sacrifice on the cross and therefore to go back under sin.
I died to the Law, Paul explains, because I was crucified with Christ, and it is no longer I who live. The old man, the old sell is dead, crucified with Christ, and the new man lives (cf. Col. 3:9–10). Now I … live to God, because Christ lives in me (cf. Rom. 8:9). The life I received by faith I now also live by faith. The Greek verb behind live is in the perfect tense, indicating a past completed action that has continuing results. When a believer trusts in Christ for salvation he spiritually participates with the Lord in His crucifixion and in His victory over sin and death.
That is why, the apostle continues, the life which I now live in the flesh I live by faith in the Son of God. The true Christian life is not so much a believer’s living for Christ as Christ’s living through the believer. Because in Christ “all the fulness of Deity dwell-s in bodily form” (Col. 2:9), the fulness of God also dwell-s in every believer, as “partakers of the divine nature” (2 Pet. 1:4).
I do not have such a divine life and the magnanimous privilege of being indwelt with the living, powerful Son of God because of anything I have done or merited, but only because He loved me, and delivered Himself up for me.
The surpassing motive, therefore, for all spiritual devotion and obedience is gratitude to the sovereign, gracious Lord. The statement who loved me refers to the motive behind God’s saving grace. The New Testament is replete with teaching on this great truth (see, e.g., John 3:16; Rom. 5:8; Eph. 2:5). The gift of love was not taken from Christ, but He delivered Himself up for me, says the apostle. This is reminiscent of our Lord’s words in John 10:17–18, “I lay down my life that I may take it again. No one has taken it away from Me, but I lay it down of My own initiative. I have authority to lay it down, and I have authority to take it up again.”
2:20 The believer is identified with Christ in His death. Not only was He crucified on Calvary, I was crucified there as well—in Him. This means the end of me as a sinner in God’s sight. It means the end of me as a person seeking to merit or earn salvation by my own efforts. It means the end of me as a child of Adam, as a man under the condemnation of the law, as my old, unregenerate self. The old, evil “I” has been crucified; it has no more claims on my daily life. This is true as to my standing before God; it should be true as to my behavior.
The believer does not cease to live as a personality or as an individual. But the one who is seen by God as having died is not the same one who lives. It is no longer I who live, but Christ who lives in me. The Savior did not die for me in order that I might go on living my life as I choose. He died for me so that from now on He might be able to live His life in me. The life which I now live in this human body, I live by faith in the Son of God. Faith means reliance or dependence. The Christian lives by continual dependence on Christ, by yielding to Him, by allowing Christ to live His life in him.
Thus the believer’s rule of life is Christ and not the law. It is not a matter of striving, but of trusting. He lives a holy life, not out of fear of punishment, but out of love to the Son of God, who loved him and gave Himself for him.
Have you ever turned your life over to the Lord Jesus with the prayer that His life might be manifest in your body?
19–20 These verses contain four propositions: (1) “Through the law I died to the law so that I might live for God”; (2) “I have been crucified with Christ”; (3) “I no longer live, but Christ lives in me”; and (4) “the life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” Determining the meaning of each of these statements will aid in understanding Paul’s intention in this section.
Stating “through the law I died to the law” further expounds the assertion Paul made at v. 18 that he is not a transgressor of the law. When Paul speaks of “dying to” something elsewhere, he means to say metaphorically that all relationship to that entity has been cut off (cf. “died to sin,” Ro 6:2, 10–11; “died to the law,” Ro 7:2–6). So here he contends that the believer cannot be a transgressor of the law because one who has trusted Jesus Christ has been cut off from any (intended redemptive) relationship to the law. Paul does not indicate that the believer is cut off from the law in any and every sense—the context of this statement is the propositio, in which he sets forth his thesis statement regarding justification and observance of the law—but in both the “legalistic” connotation and in the sense of the law functioning as the nomistic guideline for life (as argued by Paul’s opponents), the believer is “dead” to the law and thus no longer in relationship to it (cf. Burton, 132–33; Bruce, 142). This death to the law came about “through the law,” i. e., the believer’s death to the law is through the law because he died in Christ’s death (Ro 7:4). Paul will further expand on this statement in the probatio section of 3:19–4:7, particularly at 3:19–25.
“I have been crucified with Christ” speaks to the believer’s incorporation into the work of Christ. This is the basis of Paul’s earlier statements regarding the believer’s death to the law and living for God. This is a “Spirit-ual” identification with Christ (i. e., “of the Spirit,” “sourced” in the person of God’s Holy Spirit) in his death. It indicates that union with Christ by faith includes one’s being united with him in his experience of death to the old order, to the law.
The statement “I no longer live, but Christ lives in me” extends this incorporation into Christ beyond death to the law to life in Christ. The Christian’s life is “hidden with Christ” (Col 3:3). The believer is transferred by virtue of incorporation with the crucified Christ to the sphere of resurrection life in him (cf. Matera, 103; Bruce, 144). The believer’s life is now lived out under the ethic and guidance of Jesus Christ by means of the Holy Spirit. Just as sin was the operative power of the former life, exercised through the law and the self, now Christ lives both in and through the believer.
Paul goes on to explain, “The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” The present life in the mortal body is, for the believer, a life that is lived “in Christ.” This is life lived in union with Christ, through faith in him who is the “Son of God.” This is a life of commitment to him who “loved me and gave himself for me.” The title “Son of God” both defines Jesus’ identity as God’s Servant and describes the close bond between him and the Father. It also emphasizes the greatness of Jesus’ sacrifice, as he gave himself up to be crucified in order to provide redemption for lost humanity. This sacrificial activity made the way clear for the faith life of union with Christ Paul describes here.
In these verses Paul has expressed the crux of his theology of the Christian life: the believer has died to the law by virtue of incorporation into Christ, with whom the believer has been co-crucified. Life is now lived in union with him in a daily existence of faith “outworked” (cf. 5:13–6:10). The law has no dominion over the believer, who lives now in the ethical sphere of Christ’s life by his Spirit, whose power it is that energizes and empowers one by faith in Christ’s person and work.
 Tozer, A. W. (2015). Mornings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.
 MacArthur, J. F., Jr. (1983). Galatians (p. 60). Chicago: Moody Press.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1880). Nashville: Thomas Nelson.
 Rapa, R. K. (2008). Galatians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, pp. 586–587). Grand Rapids, MI: Zondervan.