SEV Biblia, Chapter 2:20
Con Cristo estoy juntamente colgado en el madero, y vivo, no ya yo, sino vive Cristo en mí; y lo que ahora vivo en la carne, lo vivo por la fe del Hijo de Dios, el cual me am, y se entreg a sí mismo por mí.
Clarke's Bible Commentary - Galatians 2:20
Verse 20. I am crucified with Christ] The death of Christ on the cross has showed me that there is no hope of salvation by the law; I am therefore as truly dead to all expectation of justification by the law, as Christ was dead when he gave up the ghost upon the cross. Through him alone I live-enjoy a present life, and have a prospect of future glory. Yet not I] It is not of my natural life I speak, nor of any spiritual things which I myself have procured; but Christ liveth in me. God made man to be a habitation of his own Spirit: the law cannot live in me so as to give me a Divine life; it does not animate, but kill; but Christ lives in me; he is the soul of my soul; so that I now live to God. But this life I have by the faith of the Son of God-by believing on Christ as a sacrifice for sin; for he loved me, and because he did so he gave himself for me-made himself a sacrifice unto death, that I might be saved from the bitter pains of death eternal.
John Gill's Bible Commentary
Ver. 20. I am crucified with Christ , etc..] Not literally, for so only the two thieves were crucified with him, but mystically; Christ was crucified for him in his room and stead, and so he was crucified with him, and in him, as his head and representative. Christ sustained the persons of all his people, and what he did and suffered was in their name, and on their account, and so they were crucified and suffered with him, as they are said to be buried with him, and to be risen with him, and to sit together in heavenly places in him. Moreover, their old man was crucified with him; when he was crucified, all their sins, the whole body of them, were laid upon him, and he bore them, and bore them away, destroyed and made an end of them; they received their mortal wound by his crucifixion and death, so as never to be able to have any damning power over them; and in consequence of this the affections and lusts are crucified, and the deeds of the body of sin mortified by the Spirit and grace of God, in regeneration and sanctification, so as not to have the dominion over them; the world is crucified to them, and they to the world; and this is another reason proving that justification by Christ is no licentious doctrine. This clause is, in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, put at the end of the preceding verse. Nevertheless I live ; which is to be understood, not of his natural, but of his spiritual life; the life of justification he lived, by faith, on the righteousness of Christ; and the life of sanctification which he had from Christ, by the quickening influences of his Spirit, by virtue of which he walked in newness of life. The believer is a mere paradox, he is dead to the law, and yet lives to God; he is crucified with Christ, and yet lives by him; yea, a crucified Christ lives in him. Yet not I ; not the same I as before, but quite another man, a new creature: he did not now live as in his state of unregeneracy, and whilst in Judaism; he was not now Saul the blasphemer, the persecutor, and injurious person; nor did he now live Saul the Pharisee: or the life he had was not of his own obtaining and procuring; his life of righteousness was not of himself, but Christ; his being quickened, or having principles of life and holiness implanted in him, was not by himself, but by the Spirit; and the holy life and conversation he lived was not owing to himself, to his power and strength, but to the grace of God; or it was not properly himself, or so much he that lived, but Christ liveth in me : who was not only the author and maintainer of his spiritual life, but the life itself; he was formed in his soul, dwelt in his heart, was united to him, was one with him, whence all vital principles and vital actions sprung, and all the communion and comforts of a spiritual life flowed. And the life which I now live in the flesh ; in the body, whilst in this mortal state, whereby he distinguishes that spiritual life he had from Christ, and through Christ's living in him, both from the natural life of his body, and from that eternal life he expected to live in another world; and which, he says, I live by the faith of the Son of God ; meaning, not that faith which Christ, as man, had, but that of which he is the author and object, by which the just man lives; not upon it, for the believer does not live upon any of his graces, no, not upon faith, but by faith on Christ, the object; looking to him for pardon, righteousness, peace, joy, comfort, every supply of grace, and eternal salvation: which object is described as the Son of God; who is truly God, equal with his Father; so that he did not live upon a creature, or forsake the fountain of living waters, but upon the only begotten Son of God, who is full of grace and truth: of whom he further says, who loved me ; before the foundation of the world, from everlasting, prior to his love to him; and freely, without any regard to worth or merit, and though he was a blasphemer and a persecutor; and him personally, and particularly, in a distinguishing manner, of which he had a special knowledge and application by the Spirit of God; and was a reason and argument constraining him, and prevailing on him to live to him who loved him, and died for him, or, as he adds, and gave himself for me ; his whole self, his soul and body, as in union with his divine person, into the hands of justice, and unto death, in his room and stead, as an offering and sacrifice for sin, and which he did freely and voluntarily; and is a strong and full proof of his love to him. Now though Christ gave his life a ransom for many, and himself for his whole church, and all the members of his mystical body, yet the apostle speaks of this matter as singularly respecting himself, as if almost he was the only person Christ loved and died for; which shows that faith deals with Christ not in a general way, as the Saviour of the world, but with a special regard to a man's self: this is the life of faith; and these considerations of the person, love, and grace of Christ, animate and encourage faith in its exercises on him.
Matthew Henry Commentary
Verses 20, 21 - Here, in his own person, the apostle describes the spiritual or hidde life of a believer. The old man is crucified, Ro 6:6, but the new ma is living; sin is mortified, and grace is quickened. He has the comforts and the triumphs of grace; yet that grace is not from himself but from another. Believers see themselves living in a state of dependence on Christ. Hence it is, that though he lives in the flesh yet he does not live after the flesh. Those who have true faith, liv by that faith; and faith fastens upon Christ's giving himself for us He loved me, and gave himself for me. As if the apostle said, The Lor saw me fleeing from him more and more. Such wickedness, error, an ignorance were in my will and understanding, that it was not possibl for me to be ransomed by any other means than by such a price. Conside well this price. Here notice the false faith of many. And their profession is accordingly; they have the form of godliness without the power of it. They think they believe the articles of faith aright, but they are deceived. For to believe in Christ crucified, is not only to believe that he was crucified, but also to believe that I am crucifie with him. And this is to know Christ crucified. Hence we learn what is the nature of grace. God's grace cannot stand with man's merit. Grac is no grace unless it is freely given every way. The more simply the believer relies on Christ for every thing, the more devotedly does he walk before Him in all his ordinances and commandments. Christ live and reigns in him, and he lives here on earth by faith in the Son of God, which works by love, causes obedience, and changes into his holy image. Thus he neither abuses the grace of God, nor makes it in vain __________________________________________________________________
Greek Textus Receptus
χριστω 5547 συνεσταυρωμαι 4957 5769 ζω 2198 5719 δε 1161 ουκετι 3765 εγω 1473 ζη 2198 5719 δε 1161 εν 1722 εμοι 1698 χριστος 5547 ο 3739 δε 1161 νυν 3568 ζω 2198 5719 εν 1722 σαρκι 4561 εν 1722 πιστει 4102 ζω 2198 5719 τη 3588 του 3588 υιου 5207 του 3588 θεου 2316 του 3588 αγαπησαντος 25 5660 με 3165 και 2532 παραδοντος 3860 5631 εαυτον 1438 υπερ 5228 εμου 1700
Vincent's NT Word Studies
20. I am crucified with Christ (Cristw sunestaurwmai). This compound verb is used by Paul only here and Rom. vi. 6. In the gospels, Matt. xxvii. 44; Mark xv. 32; John xix. 32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians iii. 13). Ethically, a believer is crucified with Christ (Rom. vi. 3-11; Philip. iii. 10; 1 Cor. xv. 31; 2 Cor. iv. 10), and thus the demand of the law is fulfilled in him likewise. Paul means that, "owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church." 54 He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: "If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors." But Paul is addressing Peter, who, in common with himself, believed on Christ (verse 16).
I live; yet not I (zw de ouketi egw). The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, Rom. vi. 9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans 4-11. 55 I now live. Emphasis on nun now, since the beginning of my Christian life, with an implied contrast with the life in the flesh before he was crucified with Christ. Then, the I was the center and impulse of life. Now, it is no longer I, but Christ in me.
By the faith of the Son of God (en pistei th tou uiou tou qeou). Better, as Rev., in faith, the faith which is in the Son of God. Thus the defining and explicative force of the article th after pistei is brought out. In faith is better than by faith, although ejn is sometimes used instrumentally. In corresponds better with ejn sarki in the flesh. It exhibits faith as the element in which the new life is lived.
And gave himself (kai paradontov eauton). Kai and has an explanatory force: loved me, and, as a proof of his love, gave himself. For paradontov gave, see on was delivered, Rom. iv. 25.
"For God more bounteous was himself to give To make man able to uplift himself, Than if he only of himself had pardoned." Dante, Paradiso, vii. 115-117 For me (uper emou). See on for the ungodly, Rom. v. 6.
Robertson's NT Word Studies
2:20 {I have been crucified with Christ} (Christ"i sunestaur"mai). One of Paul's greatest mystical sayings. Perfect passive indicative of sustaurow with the associative instrumental case (Christ"i). Paul uses the same word in #Ro 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (#Mt 27:44; Mr 15:32; Joh 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (#Ga 5:24; 6:14; Ro 6:8; Col 2:20) and burial with Christ also (#Ro 6:4; Col 2:12). {No longer I} (ouketi egw). So complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. this language helps one to understand the victorious cry in #Ro 7:25. It is the union of the vine and the branch (#Joh 15:1-6). {Which is in the Son of God} (tei tou huiou tou qeou). The objective genitive, not the faith of the Son of God. {For me} (huper emou). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).
