Galatians 3:13
(KJV)
Christ hath redeemed us
from the curse of the law, being made a curse for us: for it is written, Cursed
is every one that hangeth on a tree:
(AMP)
Christ purchased our
freedom [redeeming us] from the curse (doom) of the Law [and its condemnation] by
[Himself] becoming a curse for us, for it is written [in the Scriptures],
Cursed is everyone who hangs on a tree (is crucified);
(MSG)
13-14 Christ redeemed us
from that self-defeating, cursed life by absorbing it completely into himself.
Do you remember the Scripture that says, “Cursed is everyone who hangs on a
tree”? That is what happened when Jesus was nailed to the cross: He became a
curse, and at the same time dissolved the curse. And now, because of that, the
air is cleared and we can see that Abraham’s blessing is present and available
for non-Jews, too. We are all able to receive God’s life, his Spirit, in and
with us by believing—just the way Abraham received it.
(CPV)
10-14 People who try to
observe the taboos and customs are really in a bad way, for society says,
"Woe to that man who doesn’t abide by everything prescribed by our
Southern heritage and way of life." Yet it is as clear as day that nobody
ever got right with God by the traditions, because "God’s man shall stand
on his faithfulness." But customs are not based on faithfulness to God but
on a strict adherence to the customs themselves. Christ liberated us from the
damning effects of the customs by letting them fall on him instead of on us,
just as they say, "Whoever gets strung up on a tree is a damned
fool." The inner purpose of his doing this was that Negroes might be
accorded the dignity of white men in the Christian fellowship, and that we all,
by our faithfulness, might receive the assured support of the Spirit.
*Barnes:
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; [Christ]
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 people. 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 forever. 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.
*Matthew Henry
The apostle [Paul] having
reproved the Galatians for not obeying the truth, and endeavoured to impress
them with a sense of their folly herein, in these verses he largely proves the
doctrine which he had reproved them for rejecting, namely, that of
justification by faith without the works of the law. This he does several ways.
[below from 2 of Henry’s original 4 points]
II. [Paul] shows
that we cannot be justified but by faith fastening on the gospel, because the law condemns us. If
we put ourselves upon trial in that court, and stand to the sentence of it, we
are certainly cast, and lost, and undone; for as many as are of the works of
the law are under the
curse, as many as depend upon the merit of their own works as their
righteousness, as plead not guilty, and insist upon their own justification,
the cause will certainly go against them; for it is written, Cursed is every one that
continueth not in all things which are written in the book of the law, to do
them, Gal_3:10,
and Deu_27:26.
The condition of
life, by the law, is perfect, personal, and perpetual, obedience; the language
of it is, Do this and live; or, as Gal_3:12,
The man that doeth them shall live in them: and for every failure herein
the law denounces a curse. Unless our obedience be universal, continuing in all
things that are written in the book of the law, and unless it be perpetual too
(if in any instance at any time we fail and come short), we fall under the
curse of the law.
The curse is wrath
revealed, and ruin threatened: it is a separation unto all evil, and this is in
full force, power, and virtue, against all sinners, and therefore against all men; for all have
sinned and become guilty before God: and if, as transgressors of the law, we
are under the curse of it, it must be a vain thing to look for justification by
it. But, though this is not to be expected from the law, yet the apostle
afterwards acquaints us that there is a way open to our escaping this curse,
and regaining the favour of God, namely, through faith in Christ, who (as he
says, Gal_3:13) hath
redeemed us from the curse of the law, etc.
A strange method it
was which Christ took to redeem us from the curse of the law; it was by his
being himself made a curse for us. Being made sin for us, he was made a
curse for us; not separated from God, but laid for the present under that
infamous token of the divine displeasure upon which the law of Moses had put a
particular brand, Deu_21:23.
The design of this
was that the blessing of Abraham might come on the Gentiles through Jesus
Christ - that all who believed on Christ, whether Jews or Gentiles, might
become heirs of Abraham's blessing, and particularly of that great promise of
the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was
not by putting themselves under the law, but by faith in Christ, that they
become the people of God and heirs of the promise. Here note, 1. The
misery which as sinners we are sunk into - we are under the curse and condemnation
of the law. 2. The love and grace of our Lord Jesus Christ towards us - he has
submitted to be made a curse for us, that he might redeem us from the curse of
the law. 3. The happy prospect which we now have through him, not only of
escaping the curse, but of inheriting the blessing. And, 4. That it is only
through faith in him that we can hope to obtain this favour.
III. To prove that
justification is by faith, and not by the works of the law, the apostle alleges
the express testimony of the Old Testament, Gal_3:11. The place referred to is Hab_2:4, where it is said, The just shall live by faith;
it is again quoted, Rom_1:17,
and Heb_10:38. The design of
it is to show that those only are just or righteous who do truly live, who are
freed from death and wrath, and restored into a state of life in the favour of
God; and that it is only through faith that persons become righteous, and as
such obtain this life and happiness - that they are accepted of God, and
enabled to live to him now, and are entitled to an eternal life in the
enjoyment of him hereafter.
Hence the apostle
says, It is evident that no man is justified by the law in the sight of God.
Whatever he may be in the account of others, yet he is not so in the sight of
God; for the law is not
of faith -
that says nothing concerning faith in the business of justification, nor does
it give life to those who believe; but the language of it is, The man that
doeth them shall live in them, as Lev_18:5.
It [the Law] requires
perfect obedience as the condition of life, and therefore now can by no
means be the rule of our justification. This argument of the apostle's may give
us occasion to remark that justification
by faith is no new doctrine, but what was established and taught in the church of God
long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can
be, justified.
References:
*Translations
are retrieved from http://www.biblegateway.com/ BibleGateway.com © Copyright 1995-2010 Gospel
Communications International
The **following
are retrieved from e-Sword www.e-sword.net —Copyright © 2000-2012 Rick Meyers All Rights
Reserved Worldwide
*King James
Version (KJV)—Public Domain/ 1604, King James I of England
*The
Message Bible (MSG)—Copyright © 1993, 1994, 1995 by Eugene H. Peterson
**Barnes'
Notes on the New Testament (Barnes) by Albert Barnes Published in Philadelphia , August
25th, 1832
**Matthew
Henry Concise Commentary on the Whole Bible written in 1706 by Matthew Henry
**Cotton
Patch Version (CPV)—Copyright © 1968 by Clarence Jordan