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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 2:11–21. His four-level outline is real structure in the source text, so it is rendered as structure.
I.From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,
1.Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note,
(1.)The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And,
(2.)The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.
2.The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely, that by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews - not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion.
II.Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us,
1.With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Gal 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?" This, he intimates, would be the consequence, but he rejects it with abhorrence: "God forbid," says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dishonourable to Christ, and it would be very injurious to them also. "For," says he (Gal 2:18), "if I build again the things which I destroyed - if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary - I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself." Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law.
2.He acquaints us what his own judgment and practice were.
(1.)That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Rom 7:4, Rom 7:6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us,
(2.)That, as he was dead to the law, so he was alive unto God through Jesus Christ (Gal 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer.
[1.]He is crucified, and yet he lives; the old man is crucified (Rom 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened.
[2.]He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence.
[3.]He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God.
[4.]He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him.
Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with: - 1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Rom 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?
Historical interpretation
Five Centuries of Reception
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"For I through the law am dead to the law," he says, "that I may live unto God. I am crucified with Christ; it is no longer I that live," meaning that I used to live according to my lusts, "but Christ lives in me," and I am pure and blessed by obeying the commandments; so that whereas at one time I lived in the flesh carnally, "the life which I now live in the flesh I live by faith in the Son of God."
Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ," His own antagonist! For this (I suppose it was, that) the law of the Creator had "concluded all under sin," and had brought in "all the world as guilty (before God)," and had "stopped every mouth," so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that "we are dead to the law." It may be contended that Christ's body is indeed a body, but not exactly flesh.
Now it is possible to see Paul as speaking of two laws—one of Moses, the other of Christ—so that he is saying he is dead to that law, which was given to the Jews, through the law that was given through Christ … that is, “I am dead through the law of Christ to the law formerly given to the Jews.” But Paul may also be seen as doing what both he and the Savior himself often do, so that he speaks of two laws because it is itself, as it were, twofold: one thing when it is understood carnally another when understood spiritually.… Thus the sense will be “For I through the law,” which is now spiritually understood, “am dead to the law”—that law obviously which is understood carnally. And since this is so, “I am dead to the carnal law” because I understand the law spiritually, “so that I live to God.” For what it means for someone to live to God is that he understands those precepts contained in the law not carnally but spiritually, that is, what it is to be truly circumcised and what the true sabbath is.
"For I through the Law died unto the Law."
This may be viewed in two ways; it is either the law of grace which he speaks of, for he is wont to call this a law, as in the words, "For the law of the Spirit of life made me free:" (Rom. viii: 2) or it is the old Law, of which he says, that by the Law itself he has become dead to the Law. That is to say, the Law itself has taught me no longer to obey itself, and therefore if I do so, I shall be transgressing even its teaching. How, in what way has it so taught? Moses says, speaking of Christ, "The Lord God will raise up unto thee a Prophet from the midst of thee of thy brethren, like unto me; unto Him shall ye hearken." (Deut. xviii: 15) Therefore they who do not obey Him, transgress the Law. Again, the expression, "I through the Law died unto the Law," may be understood in another sense: the Law commands all its precepts to be performed, and punishes the transgressor; therefore we are all dead to it, for no man has fulfilled it. Here observe, how guardedly he assails it; he says not, "the Law is dead to me;" but, "I am dead to the Law;" the meaning of which is, that, as it is impossible for a dead corpse to obey the commands of the Law, so also is it for me who have perished by its curse, for by its word am I slain. Let it not therefore lay commands on the dead, dead by its own act, dead not in body only, but in soul, which has involved the death of the body. This he shows in what follows.
(Verse 19) For I through the law am dead to the law, that I might live unto God. To die to the law, is to die to the law as a rule of justification. Who dies to the law, lives to God. Before his conversion, the apostle found experience answer to the word of the Lord. The commandment, which was ordained to life, he found to be unto death. The same enlightening Spirit gives a sight of the hateful nature of sin, and the deceitfulness of the heart. Therefore it is said in Hosea: 'From me is your fruit found' (Hosea 14:9). To whom the mystical interpretation is well applied: 'Who is a wise man and understands these things, and a prudent man and knows them?' Therefore, by the spiritual law, one dies to the law of the letter and lives to God, since he is not without the law of God, but is under the law of Christ. But whoever dies to the law because of sins, although he is dead, it cannot be said of him that he lives to God. But there is another spiritual law beyond the law of the letter, as the Apostle elsewhere teaches, saying: Therefore the law is holy, and the commandment holy, and just, and good (Rom. VII, 12). And Ezekiel speaks in the person of God: I brought them out, that is, the people of Judah, from the land of Egypt: and I led them into the desert: and I gave them my commandments, and showed them my justifications: which if a man do, he shall live in them (Ezek. XX, 10). But about that law which works wrath, to which even the Apostle is dead, afterward he says: And I gave them commands that are not good, and justifications in which they will not live (Ibid., 25). The same is also signified in the Psalter: Because I did not know literature, I will enter into the strength of the Lord (Ps. LXX, 51).
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. (Galatians 2:20)
This has a double meaning. For he speaks either of the law of grace, or only the old law, indicating that it is through this law that he died to the law. Actually what he says is this: The law itself led me to pay attention to him. If then in my attempt to pay attention to him I transgress it how and it what manner did Moses say the following, applying it to Christ, namely, That the Lord will raise a prophet from you from your brethren like me, and you shall listen to Him? So those who do not believe in Him, they transgress the Law. But what is the meaning of the statement, “I die to the Law?” Just as the dead are not subject to the commandments of the Law, likewise neither am I who, as one who has died to the curse of that Law. For the Law made all accursed those who did not fulfill the things of the Law. Indeed, no one was able to fulfill it completely.
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Summary
Galatians 2:19 is a pivotal declaration by the Apostle Paul, articulating the radical transformation experienced by those justified by faith in Christ. It encapsulates the profound paradox that through the very law which condemned humanity, Paul (and by extension, all believers) died to its demands as a means of righteousness, thereby enabling a new, vibrant life lived in intimate union and obedience to God. This verse underscores the shift from a covenant of works to a covenant of grace, establishing the foundation for true spiritual freedom and purpose.
Context
Literary Context
This verse is situated within Paul's impassioned defense of the gospel of grace against the Judaizers, who insisted that Gentile converts must adhere to Mosaic Law for salvation. Specifically, it follows Paul's public confrontation with Peter in Antioch, where Peter had withdrawn from eating with Gentile believers due to pressure from certain Jewish Christians, thereby compromising the truth of the gospel. Paul's argument in Galatians 2:15-18 establishes that both Jew and Gentile are justified not by works of the law but by faith in Jesus Christ. Verse 19 serves as a crucial theological bridge, explaining how this liberation from the law occurs and why it is necessary, directly preceding the profound declaration of union with Christ in Galatians 2:20. It clarifies that the law's purpose was not to grant life but to expose sin, leading to a spiritual "death" to its demands, thereby opening the way for life in Christ.
Historical & Cultural Context
The tension between Jewish legalism and the burgeoning gospel of grace was the central conflict in the early church. Jewish Christians, often called Judaizers, believed that Gentile converts needed to be circumcised and observe the Mosaic Law (e.g., dietary laws, Sabbath) to be truly saved and part of God's people. This perspective directly challenged the core of Paul's gospel, which proclaimed salvation by grace through faith alone, without the works of the law. The incident in Antioch, where Peter, Barnabas, and others succumbed to pressure from "certain men from James" (Galatians 2:12), highlights the real-world implications of this theological debate. Paul's strong rebuke of Peter was not merely a personal dispute but a defense of the purity of the gospel, which had profound implications for the unity and mission of the early church, particularly regarding the inclusion of Gentiles.
Key Themes
Galatians 2:19 contributes significantly to several major themes woven throughout the book of Galatians. Foremost is the theme of Justification by Faith Alone, emphasizing that righteousness is imputed through belief in Christ, not achieved through human effort or adherence to the Mosaic Law. This verse also powerfully articulates the Purpose of the Law, demonstrating that the law, rather than being a path to life, served to reveal sin and lead humanity to despair of self-righteousness, thus pointing to Christ as the only hope (Galatians 3:24). Furthermore, it introduces the theme of New Life in Christ, highlighting that freedom from the law's condemnation is not an invitation to lawlessness but a transition into a new, Spirit-empowered existence where believers live "unto God," fulfilling the law's true intent through love (Galatians 5:13-14). This new life is characterized by Union with Christ, a concept further developed in the subsequent verse.
Exposition and Analysis
Key Word Analysis
This primary particle serves to introduce a reason or explanation. Paul is providing the theological rationale for his earlier statements about justification by faith and his confrontation with Peter. It signals that what follows is a foundational truth explaining the believer's new relationship with the law.
This term refers primarily to the Mosaic Law, the comprehensive system of regulations given to Israel through Moses. In Paul's theology, "the law" can also represent any system of works-based righteousness that attempts to earn God's favor. Here, it signifies the covenantal demands and regulations that, by exposing sin, lead to a realization of humanity's inability to achieve righteousness.
Meaning "to die off," this verb implies a complete cessation of relationship or obligation. Paul declares himself no longer bound by the law as a system for achieving righteousness or as a means of relating to God. This "death" is not annihilation but a definitive break from a former way of life and a former covenantal relationship.
This primary verb means "to live" literally or figuratively, signifying existence, vitality, and purpose. In this context, it describes a new mode of spiritual existence, a life characterized by spiritual vitality and directed toward God, in contrast to the previous existence under the law's condemnation.
Verse Breakdown
"For I through the law"
Paul introduces the reason for his radical stance. The preposition "through" (Greek: dia) indicates the law itself was the instrument or means by which this "death" occurred. It's not that the law is inherently evil, but its very demands, by revealing sin and humanity's inability to perfectly keep it, brought about the realization of its insufficiency as a path to life. The law, in its perfect holiness, exposed human sinfulness, thereby "killing" any hope of self-righteousness.
"am dead to the law"
This is a profound theological statement. Paul declares a complete cessation of his relationship with the law as a means of salvation or justification. Just as a person who dies is no longer subject to earthly laws, Paul is no longer bound by the Mosaic Law as a system for earning God's favor or establishing his identity. This "death" is a definitive break from the old covenantal framework of works-based righteousness.
"that I might live unto God"
This clause reveals the ultimate purpose and positive outcome of being "dead to the law." The Greek particle "that" (Greek: hína) denotes purpose or result. The freedom from the law's condemnation is not for lawlessness or self-indulgence, but for a new, purposeful life directed toward God. This life is characterized by vital union with God, empowered by the Holy Spirit, and motivated by gratitude and love, rather than fear or obligation. It is a life lived in accordance with God's will, but from a foundation of grace, not works.
Literary Devices
Paul employs several powerful literary devices in Galatians 2:19 to convey his profound theological truth. Paradox is central, as he states, "I through the law am dead to the law." This seemingly contradictory statement highlights the counter-intuitive way God works: the very instrument meant to guide life (the law) becomes the means by which one dies to a particular way of relating to God through it. This "death" is a Metaphor for a complete cessation of obligation and relationship with the law as a salvific system. It's not a physical death, but a spiritual and legal severance. Furthermore, the verse utilizes Antithesis by contrasting "dead to the law" with "live unto God." This stark opposition emphasizes the radical shift in the believer's relationship with God and the source of their life, moving from a futile pursuit of righteousness through legal adherence to a vibrant, purposeful existence rooted in divine grace.
Theological and Thematic Connections
Galatians 2:19 is a cornerstone of Pauline theology, articulating the radical implications of the cross for the believer's relationship with the Mosaic Law. It teaches that the law, in its perfect demands, exposed humanity's utter inability to achieve righteousness, thereby "killing" any hope of salvation through self-effort. This death to the law is not an abandonment of God's moral standards but a liberation from its condemnation as a system of works, enabling a new life lived in vital union with God through Christ. This new life is characterized by grace, spiritual freedom, and an obedience that flows from love and gratitude, rather than fear or obligation. It signifies the transition from the Old Covenant, where righteousness was sought through adherence to the law, to the New Covenant, where righteousness is freely given through faith in Christ's atoning work.
Reflection and Application
Galatians 2:19 invites believers to deeply examine the foundation of their faith and daily living. Are we truly "dead to the law" as a means of earning God's favor, or do we subtly rely on our good works, religious rituals, or moral achievements to feel acceptable to God? This verse challenges any lingering legalism, reminding us that our identity and righteousness are found solely in Christ's finished work, not in our own performance. Living "unto God" means our lives are now directed by His Spirit, motivated by the boundless grace we have received, and expressed through love for Him and others. It is a call to radical freedom from self-effort and a vibrant, Spirit-empowered obedience that flows from a heart transformed by the gospel, leading to genuine worship and service that honors God, not ourselves.
Questions for Reflection
FAQ
Does "dead to the law" mean Christians can ignore God's moral commands?
Absolutely not. "Dead to the law" in Galatians 2:19 refers specifically to being freed from the law as a system of justification or a means of earning salvation. It means we are no longer under its condemnation or its demands as a path to righteousness. However, this freedom does not lead to lawlessness but to a higher form of obedience, one motivated by love for God and empowered by the Holy Spirit. Paul clarifies elsewhere that love fulfills the law (Romans 13:8-10), and that we are called to walk by the Spirit, which naturally produces the fruit of righteousness (Galatians 5:16-23). Our new life in Christ means we are now enabled to truly live out God's moral will, not to earn salvation, but as an expression of our new nature and gratitude.
What is the difference between "living unto God" and living under the law?
Living under the law means attempting to gain righteousness or acceptance with God through perfect adherence to rules and commands. It often leads to either pride (if one feels successful) or despair (if one recognizes their failure). It is a relationship based on performance. Living "unto God," as described in Galatians 2:19, signifies a life lived in vital union with God through Christ, where righteousness is a gift received by faith, not earned. This new life is characterized by the Holy Spirit's empowerment, leading to obedience that flows from love, gratitude, and a transformed heart. It is a relationship based on grace and intimate fellowship, where our purpose is to glorify God in all things, not to merit His favor. This distinction is foundational to Paul's gospel, emphasizing that our new life is a fruit of Christ's work, not our own (Philippians 3:9).
Christ-Centered Fulfillment
Galatians 2:19 finds its ultimate fulfillment in the person and work of Jesus Christ. Paul's declaration, "I through the law am dead to the law," is not merely a personal testimony but a universal truth made possible by Christ's identification with humanity under the law. Jesus, as the perfect Lamb of God, fully kept the law and then, on the cross, became a curse for us, bearing the law's full condemnation and penalty for sin (Galatians 3:13). In His death, believers are mystically united with Him, dying to the demands and condemnation of the law. His resurrection, then, inaugurates the new life "unto God," a life lived in the power of the Spirit, free from the law's power to condemn (Romans 8:1-4). Christ's perfect obedience and atoning sacrifice are the means by which we are simultaneously "dead to the law" and "alive unto God," enabling us to live in a new covenant relationship where righteousness is imputed by faith in Him, and our obedience flows from our union with the risen Lord (2 Corinthians 5:21). He is the one who fulfilled the law's righteous requirements and opened the way for us to truly live for God.