Gal 3:10-14 | Barnes | STEP | Verse 10. For as many as are of the works of the law . As many as are seeking to be justified by yielding obedience to the law--whether the moral law, or the ceremonial law. The proposition is general; and it is designed to show that, from the nature of the ease, it is impossible to be justified by the works of the law, since, under all circumstances of obedience which we can render, we are still left with its heavy curse resting on us. Are under the curse . The curse which the law of God denounces. Having failed by all their efforts to yield perfect obedience, they must, of course, be exposed to the curse which the law denounces on the guilty. The word rendered curse καταραν, means, as with us, properly, imprecation or cursing . It is used in the Scriptures particularly in the sense of the Hebrew --malediction, or execration, ; of the word ,, ; ; and especially of the common Hebrew word --a curse, , et sape al . It is here used evidently in the sense of devoting to punishment or destruction; and the idea is, that all who attempt to secure salvation by the works of the law, must be exposed to its penalty. It denounces a curse on all who do not yield entire obedience; and no partial compliance with its demands can save from the penalty. For it is written . The substance of these words is found in "Cursed be he that confirmeth not all the words of this law to do them." It is the solemn close of a series of maledictions which Moses denounces in that chapter on the violators of the law. In this quotation, Paul has given the sense of the passage, but he has quoted literally neither from the Hebrew nor from the Septuagint. The sense , however, is retained. The word "cursed" here means, that the violator of the law shall be devoted to punishment or destruction. The phrase, "that continueth not," in the Hebrew is "that confirmeth not"--that does not establish or confirm by his life. He would confirm it by continuing to obey it; and thus the sense in Paul and in Moses is substantially the same. The word "all" is not expressed in the Hebrew in Deuteronomy, but it is evidently implied, and has been inserted by the English translators. It is found, however, in six MSS. of Kennicott and De Rossi; in the Samaritan text; in the Septuagint; and in several of the Targums. --Clarke . The book of the law . That is, in the law. This phrase is not found in the passage in Deuteronomy. The expression there is, "the words of this law." Paul gives it a somewhat larger sense, and applies it to the whole of the law of God. The meaning is, that the whole law must be obeyed, or man cannot be justified by it, or will be exposed to its penalty and its curse. This idea is expressed more fully by James, , "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;" that is, he is guilty of breaking the law as a whole , and must be held responsible for such violation. The sentiment here is one that is common to all law, and must be, from the nature of the case. The idea is, that a man who does not yield compliance to a whole law, is subject to its penalty, or to a curse. All law is sustained on this principle. A man who has been honest, and temperate, and industrious, and patriotic, if he commits a single act of murder, is subject to the curse of the law, and must meet the penalty. A man who has been honest and honourable in all his dealings, yet if he commit a single act of forgery, he must meet the curse denounced by the laws of his country, and bear the penalty. So in all matters pertaining to law: no matter what the integrity of the man, no matter how upright he has been, yet for the one offence the law denounces a penalty, and he must bear it. It is out of the question for him to be justified by it. He cannot plead as a reason why he should not be condemned for the act of murder or forgery, that he has in all other respects obeyed the law, or even that he has been guilty of no such offences before. Such is the idea of Paul in the passage before us. It was clear to his view that man had not, in all respects, yielded obedience to the law of God. If he had not done this, it was impossible that he should be justified by the law, and he must bear its penalty. (g) "it is written"

Galatians 3:10-14

Verse 10. For as many as are of the works of the law. As many as are seeking to be justified by yielding obedience to the law--whether the moral law, or the ceremonial law. The proposition is general; and it is designed to show that, from the nature of the ease, it is impossible to be justified by the works of the law, since, under all circumstances of obedience which we can render, we are still left with its heavy curse resting on us.

Are under the curse. The curse which the law of God denounces. Having failed by all their efforts to yield perfect obedience, they must, of course, be exposed to the curse which the law denounces on the guilty. The word rendered curse καταραν, means, as with us, properly, imprecation or cursing. It is used in the Scriptures particularly in the sense of the Hebrew --malediction, or execration, Job 31:30, Jer 29:18, Dan 9:11; of the word ,, Mal 2:2; Prov 3:33; and especially of the common Hebrew word --a curse, Gen 27:12,13, De 11:26,28,29, 23:5, 27:13, et sape al. It is here used evidently in the sense of devoting to punishment or destruction; and the idea is, that all who attempt to secure salvation by the works of the law, must be exposed to its penalty. It denounces a curse on all who do not yield entire obedience; and no partial compliance with its demands can save from the penalty.

For it is written. The substance of these words is found in De 27:26 "Cursed be he that confirmeth not all the words of this law to do them." It is the solemn close of a series of maledictions which Moses denounces in that chapter on the violators of the law. In this quotation, Paul has given the sense of the passage, but he has quoted literally neither from the Hebrew nor from the Septuagint. The sense, however, is retained. The word "cursed" here means, that the violator of the law shall be devoted to punishment or destruction. The phrase, "that continueth not," in the Hebrew is "that confirmeth not"--that does not establish or confirm by his life. He would confirm it by continuing to obey it; and thus the sense in Paul and in Moses is substantially the same. The word "all" is not expressed in the Hebrew in Deuteronomy, but it is evidently implied, and has been inserted by the English translators. It is found, however, in six MSS. of Kennicott and De Rossi; in the Samaritan text; in the Septuagint; and in several of the Targums. --Clarke.

The book of the law. That is, in the law. This phrase is not found in the passage in Deuteronomy. The expression there is, "the words of this law." Paul gives it a somewhat larger sense, and applies it to the whole of the law of God. The meaning is, that the whole law must be obeyed, or man cannot be justified by it, or will be exposed to its penalty and its curse. This idea is expressed more fully by James, 2:10, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;" that is, he is guilty of breaking the law as a whole, and must be held responsible for such violation. The sentiment here is one that is common to all law, and must be, from the nature of the case. The idea is, that a man who does not yield compliance to a whole law, is subject to its penalty, or to a curse. All law is sustained on this principle. A man who has been honest, and temperate, and industrious, and patriotic, if he commits a single act of murder, is subject to the curse of the law, and must meet the penalty. A man who has been honest and honourable in all his dealings, yet if he commit a single act of forgery, he must meet the curse denounced by the laws of his country, and bear the penalty. So in all matters pertaining to law: no matter what the integrity of the man, no matter how upright he has been, yet for the one offence the law denounces a penalty, and he must bear it. It is out of the question for him to be justified by it. He cannot plead as a reason why he should not be condemned for the act of murder or forgery, that he has in all other respects obeyed the law, or even that he has been guilty of no such offences before. Such is the idea of Paul in the passage before us. It was clear to his view that man had not, in all respects, yielded obedience to the law of God. If he had not done this, it was impossible that he should be justified by the law, and he must bear its penalty.

(g) "it is written" De 27:26 Verse 11. But that no man is justified, etc. The argument which Paul has been pursuing he proceeds to confirm by an express declaration of the Bible. The argument is this: "It is impossible that a man should be justified by the law, because God has appointed another way of justification." But there cannot be two ways of obtaining life; and as he has appointed faith as the condition on which men shall live, he has precluded from them the possibility of obtaining salvation in any other mode.

For, The just shall live by faith. This is quoted from Hab 2:4. This passage is also quoted by Paul in Rom 1:17. Rom 1:17. The sense here is, that life is promised to man only in connexion with faith. It is not by the works of the law that it is done. The condition of life is faith; and he lives who believes. The meaning is not, I apprehend, that the man who is justified by faith shall live; but that life is promised and exists only in connexion with faith, and that the just or righteous man obtains it only in this way. Of course it cannot be obtained by the observance of the law, but must be by some other scheme.

(a) "just shall live" Hab 2:4 Verse 12. And the law is not of faith. The law is not a matter of faith; it does not relate to faith; it does not require faith; it deals in other matters, and it pertains to another system than to faith.

But, The man, etc. This is the language of the law, and this is what the law teaches. It does not make provision for faith, but it requires unwavering and perpetual obedience, if man would obtain life by it. See this passage explained Rom 10:5

(b) "law is not of faith" Rom 10:5,6 (c) "The man that" Lev 18:5, Eze 20:11 (*) "live in them" "by" Verse 13. Christ hath redeemed us. The word used here εξηγορασεν is not that which is usually employed in the New Testament to denote redemption. That word is λυτροω. The difference between them mainly is, that the word used here more usually relates to a purchase of any kind; the other is used strictly with reference to a ransom. The word here used is more general in its meaning; the other is strictly appropriated to a ransom. This distinction is not observable here, however, and the word here used is employed in the proper sense of redeem. It occurs in the New Testament only in this place, and in Gal 4:5, Eph 5:16, Col 4:6. It properly means, to purchase, to buy up; and then to purchase any one, to redeem, to set free. Here it means, that Christ had purchased or set us free from the curse of the law, by his being made a curse for us. On the meaning of the words redeem and ransom, Rom 3:25; 2Cor 5:21; Isa 43:3.

From the curse of the law. The curse which the law threatens, and which the execution of the law would inflict; the punishment due to sin. This must mean, that he has rescued us from the consequences of transgression in the world of woe; he has saved us from the punishment which our sins have deserved. The word "us," here, must refer to all who are redeemed; that is, to the Gentiles as well as the Jews. The curse of the law is a curse which is due to sin, and cannot be regarded as applied particularly to any one class of men. All who violate the law of God, however that law may be made known, are exposed to its penalty. The word "law" here relates to the law of God in general, to all the laws of God made known to man. The law of God denounced death as the wages of sin. It threatened punishment in the future world for ever. That would certainly have been inflicted, but for the coming and death of Christ. The world is lying by nature under this curse, and it is sweeping the race on to ruin.

Being made a curse for us. This is an exceedingly important expression. Tindal renders it, "And was made a curse for us." The Greek word is καταρα, the same word which is used in Gal 3:10. Gal 3:10. There is scarcely any passage in the New Testament on which it is more important to have correct views than this; and scarcely any one on which more erroneous opinions have been entertained. In regard to it, we may observe that it does not mean,

(1.) that by being made a curse, his character or work were in any sense displeasing to God. He approved always of what the Lord Jesus did, and he regarded his whole character with love and approbation. The passage should never be so interpreted as to leave the impression that he was in any conceivable sense the object of the Divine displeasure.

(2.) He was not ill-deserving, he was not blameworthy. He had done no wrong, he was holy, harmless, undefiled. No crime charged upon him was proved; and there is no clearer doctrine in the Bible than that, in all his character and work, the Lord Jesus was perfectly holy and pure.

(3.) He was not guilty, in any proper sense of the word. The word guilty means, properly, to be bound to punishment for crime. It does not mean, properly, to be exposed to suffering; but it always, when properly used, implies the notion of personal crime. I know that theologians have used the word in a somewhat different sense, but it is contrary to the common and just apprehensions of men. When we say that a man is guilty, we instinctively think of his having committed a crime, or having done something wrong. When a jury finds a man guilty, it implies that the man has committed a crime, and ought to be punished. But in this sense, and in no conceivable sense, where the word is properly used, was the Lord Jesus guilty.

(4.) It cannot be meant that the Lord Jesus properly bore the penalty of the law. His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured. There are some things in the penalty of the law which the Lord Jesus did not endure, and which a substitute or a vicarious victim could not endure, Remorse of conscience is a part of the inflicted penalty of the law, and will be a vital part of the sufferings of the sinner in hell--but the Lord Jesus did not endure that.

Eternity of sufferings is an essential part of the penalty of the law--but the Lord Jesus did not suffer for ever. Thus there are numerous sorrows connected with the consciousness of personal guilt, which the Lord Jesus did not and cannot endure.

(5.) He was not sinful, or a sinner, in any sense. He did not so take human guilt upon him, that the words sinful and sinner could with any propriety be applied to him. They are not applied to him in any way in the Bible; but the language there is undeviating. It is, that in all senses he was holy and undefiled. And yet language is often used on this subject which is horrible, and but little short of blasphemy, as if he was guilty, and as if he was even the greatest sinner in the universe. I have heard language used which sent a thrill of horror to my heart; and language may be found in the writings of those who hold the doctrine of imputation in the strictest sense, which is but little short of blasphemy. I have hesitated whether I should copy-expressions here on this subject from one of the greatest and best of men--I mean LUTHER--to show the nature of the views which men sometimes entertain on the subject of the imputation of sin to Christ. But as Luther deliberately published them to the world in his favourite book, which he used to call his "Catharine de Bora," after the name of his wife; and as similar views are sometimes entertained now; and as it is important that such views should be held up to universal abhorrence--no matter how respectable the source from which they emanate--I will copy a few of his expressions on this subject: "And this, no doubt, all the prophets did foresee in spirit,

that Christ should become the greatest transgressor, murderer,

adulterer, thief, rebel, and blasphemer, THAT EVER WAS OR

COULD BE IN THE WORLD. For he, being made a sacrifice for

the sins of the whole world, is not now an innocent person,

and without sins; is not now the Son of God, born of the

Virgin Mary; but a sinner which hath and carrieth the sin

of Paul, who was a blasphemer, an oppressor, and a persecutor;

of Peter, which denied Christ; of David, which was an adulterer,

a murderer, and caused the Gentiles to blaspheme the name

of the Lord; and, briefly, which hath and beareth all the

sins of all men in his body: not that he himself committed

them, but for that he received them, being committed or done

of us, and laid them upon his own body, that he might make

satisfaction for them with his own blood. Therefore, this

general sentence of Moses comprehendeth him also, (albeit

in his own person he was innocent,) because it found him

amongst sinners and transgressors; like as the magistrate

taketh him for a thief, and punisheth him whom he findeth

among other thieves and transgressors, though he never

committed anything worthy of death. When the law, therefore,

found him among thieves, it condemned and killed him as a

thief."

"If thou wilt deny him to be a sinner and accursed, deny also

that he was crucified and dead."

"But if it be not absurd to confess and believe that Christ

was crucified between two thieves, then it is not absurd to

say that he was accursed, and OF ALL SINNERS THE GREATEST."

"God, our most merciful Father, sent his only Son into the

world, and laid upon him all the sins of all men, saying,

be thou Peter, that denier; Paul, that persecutor,

blasphemer, and cruel oppressor; David, that adulterer;

that sinner which did eat the apple in paradise; that thief

which hanged upon the cross; and briefly, be thou the

person which hath committed the sins of all men: see,

therefore, that thou pay and satisfy for them."--

Luther on the Galatians, chap. iii. 13, (pp. 213--215; Edit. Loud., 1838.)

Luther was a great and holy man. He held, as firmly as any one can, to the personal holiness of the Redeemer. But this language shows how imperfect and erroneous views may warp the language of holy men; and how those sentiments led him to use language which is little less than blasphemy. Indeed, we cannot doubt that if Luther had heard this very language used by one of the numerous enemies of the gospel in his time, as applicable to the Saviour, he would have poured out the full torrent of his burning wrath, and all the stern denunciations of his most impassioned eloquence, on the head of the scoffer and the blasphemer. It is singular, it is one of the remarkable facts in the history of mind, that a man with the New Testament before him, and accustomed to contemplate daily its language, could ever have allowed himself to use expressions like these of the holy and unspotted Saviour. But what is the meaning of the language of Paul, it will be asked, when he says that he was "made a curse for us?" In reply, I answer, that the meaning must be ascertained from the passage which Paul quotes in support of his assertion, that Christ was "made a curse for us." That passage is, "Cursed is every one that hangeth on a tree." This passage is found in De 21:23. It occurs in a law respecting one who was hanged for a "sin worthy of death," De 21:22. The law was, that he should be buried the same day, and that the body should not remain suspended over the night; and it is added, as a reason for this, that "he that is hanged is accursed of God;" or, as it is in the margin, "the curse of God." The meaning is, that when one was executed for crime in this manner, he was the object of the Divine displeasure and malediction. Regarded thus as an object accursed of God, there was a propriety that the man who was executed for crime should be buried as soon as possible, that the offensive object should be hidden from the view. In quoting this passage, Paul leaves out the words "of God," and simply says, that the one who was hanged on a tree was held accursed. The sense of the passage before us is, therefore, that Jesus was subjected to what was regarded as an accursed death. He was treated in his death AS IF he had been a criminal. He was put to death in the same manner as he would have been if he had himself been guilty of the violation of the law. Had he been a thief or a murderer, had he committed the grossest and the blackest crimes this would have been the punishment to which he would have been subjected. This was the mode of punishment adapted to those crimes, and he was treated as if all these had been committed by him. Or, in other words, had he been guilty of all these, or any of these, he could not have been treated in a more shameful and ignominious manner than he was; nor could he have been subjected to a more cruel death. As has already been intimated, it does not mean that he was guilty, nor that he was not the object of the approbation and love of God, but that his death was the same that it would have been if he had been the vilest of malefactors, and that that death was regarded by the law as accursed. It was by such substituted sorrows that we are saved; and he consented to die the most shameful and painful death, as if he were the vilest malefactor, in order that the-most guilty and vile of the human race might be saved. In regard to the way in which his death is connected with our justification, see Gal 2:16. It may be observed, also, that the punishment of the cross was unknown to the Hebrews in the time of Moses, and that the passage in De 21:23 did not refer originally to that. Nor is it known that hanging criminals alive was practised among the Hebrews. Those who were guilty of great crimes were first stoned or otherwise put to death, and then their bodies were suspended for a few hours on a gibbet. In many cases, however, merely the head was suspended utter it had been severed from the body, Gen 40:17-19; Nu 25:4,5. Crucifixion was not known in the time of the giving of the law; but the Jews gave such an extent to the law in De 21:23, as to include this mode of punishment. Jn 19:31, seq. The force of the argument here, as used by the apostle Paul, is, that if to be suspended on a gibbet after having been put to death was regarded as a curse, it should not be regarded as a curse in a less degree to be suspended alive on a cross, and to be put to death in this manner. If this interpretation of the passage be correct, then it follows that this should never be used as implying, in any sense, that Christ was guilty, or that he was ill-deserving, or that he was an object of the Divine displeasure, or that he poured out on him all his wrath. He was, throughout, an object of the Divine love and approbation. God never loved him more, or approved what he did more, than when he gave himself to death on the cross. He had no hatred towards him; he had no displeasure to express towards him. And it is this which makes the atonement so wonderful and so glorious. Had he been displeased with him; had the Redeemer been properly an object of his wrath; had he in any sense deserved those sorrows, there would have been no merit in his sufferings; there would have been no atonement. What merit can there be when one suffers only what he deserves? But what made the atonement so wonderful, so glorious, so benevolent, what made it an atonement at all, was, that innocence was treated As IF it were guilt; that the most pure, and holy, and benevolent, and lovely Being on earth should consent to be treated, and should be treated by God and man, As IF he were the most vile and ill-deserving. This is the mystery of the atonement; this shows the wonders of the Divine benevolence; this is the nature of substituted sorrow; and this lays the foundation for the offer of pardon, and for the hope of eternal salvation.

(d) "Christ hath redeemed" 2Cor 5:21, Gal 4:5 (e) "Cursed is " De 21:23 Verse 14. That the blessing of Abraham. The blessing which Abraham enjoyed to wit, that of being justified by faith.

Might come on the Gentiles.

As well as on the Jews. Abraham was blessed in this manner before he was circumcised, Rom 4:11, and the same blessing might be imparted to others also who were not circumcised. See this argument illustrated Rom 4:10.

Through Jesus Christ. Since he has been made a curse for all, and since he had no exclusive reference to the Jews or to any other class of men, all may come and partake alike of the benefits of his salvation.

That we might receive the promise of the Spirit. That all we who are Christian converts. The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; and all his influences in renewing the heart, in sanctifying the soul, and in comforting the people of God. These influences had been obtained in virtue of the sufferings and death of the Lord Jesus in the place of sinners, and these influences were the sum of all the blessings promised by the prophets.

(a) "blessing of Abraham" Rom 4:9,16 (b) "promise of the Spirit" Isa 44:3, Eze 36:27, Joel 2:28,29 (*) "through" "by"