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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:6–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle 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.
I.From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (Gal 3:7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen 12:3), In thee shall all nations be blessed, had a reference hereunto, Gal 3:8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (Gal 3:9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.
II.He 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 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.
IV.To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, Gal 3:15, etc. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (Gal 3:8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diathēkē signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (Gal 3:16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person - that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (Gal 3:18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
From his saying “works of the law” we are to understand that there are also good works in the Christian life, especially those that the apostle frequently commends, such as that we should be mindful of the poor and the other precepts for living that are contained in this very letter. The fulfillment of all these works is the calling of every Christian. The cursed works of the law referred to here are therefore other things: obviously observations [of days,] sacrifices of lambs and other such works that they perform concerning circumcision and the choice of foods. But now the paschal feast has been consummated through Christ.
For says He: "Cursed be he that does not continue in all things that are written in the book of the law to do them."
The words “they are under a curse” mean that in the law there was a curse against Adam’s transgression, until the advent of the one who came from above and who, clothing himself with a body from the mass of Adamic humanity, turned the curse into blessing.
Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.
This is what he lays down, before proving it; and what is the proof? it is from the Law itself:-
For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, "The just shall live by faith," which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, "The just shall live by the Law," but, "by faith:"
We perceive that the apostle, as elsewhere, has written down the sense of the passage rather than the words. We consider it uncertain whether the seventy interpreters [of the Septuagint] have added “everyone” and “in all” or whether it was in the old Hebrew and deleted by the Jews. What makes me suspect this is that the apostle, a man skilled in Hebrew learning, would never have added these words everyone and all as if they were necessary to his meaning in the proof that all who perform the works of the law are accursed, unless they were in the Hebrew copies. Therefore, reading over the Hebrew copies of the Samaritans, I found the word kol written, which means “all” or “in all” and concurs with the Seventy.
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Summary
Galatians 3:10 profoundly articulates the perilous state of those who seek righteousness through adherence to the Mosaic Law. Paul asserts that anyone who attempts to gain salvation by perfectly fulfilling the Law's demands inevitably falls under a divine curse, because no human, in their fallen state, can continuously and completely obey all its precepts. This verse serves as a crucial foundation for Paul's argument that salvation is not achieved by human effort or legalistic observance, but solely by God's grace through faith in Jesus Christ.
Context
Literary Context
This verse is a critical juncture in Paul's impassioned defense of justification by faith against the "Judaizers" in Galatia, who insisted that Gentile Christians must be circumcised and observe the Mosaic Law for salvation. Paul has just established the precedent of Abraham, who was justified by faith, not by works of the law, as recorded in Genesis 15:6. Galatians 3:6-9 highlights that those who are of faith are the true children of Abraham. Immediately following this, Paul presents the stark antithesis: if justification is not by faith, then it must be by works, which, he argues in Galatians 3:10, leads only to a curse. This sets up his subsequent explanation in Galatians 3:11-12 that no one is justified by the Law, and then his triumphant declaration in Galatians 3:13 that Christ has redeemed us from this very curse.
Historical & Cultural Context
The churches in Galatia (likely South Galatia, visited by Paul on his first missionary journey) were facing a severe theological crisis. Jewish Christians, often called Judaizers, were infiltrating these congregations, teaching that salvation required not only faith in Christ but also adherence to specific aspects of the Mosaic Law, particularly circumcision. This teaching undermined the core of the gospel—salvation by grace through faith alone—and threatened to enslave Gentile believers to a system from which Christ had liberated them. The Law, specifically the Torah, was revered by Jews as God's divine revelation and the path to righteousness. Paul's argument in Galatians 3:10 directly confronts this deeply ingrained cultural and religious understanding, demonstrating that the Law, when pursued as a means of justification, reveals humanity's failure rather than providing a pathway to God's favor.
Key Themes
Galatians 3:10 powerfully contributes to several overarching themes in the letter. It underscores The Inability of the Law to Justify, asserting that instead of bringing life, the Law brings condemnation when used as a means of righteousness. This leads directly to the theme of The Curse of the Law, highlighting that perfect and continuous obedience is impossible for fallen humanity, thus placing all who rely on it under a divine curse. By exposing the futility of legalism, the verse implicitly champions Justification by Faith Alone, a central tenet of Paul's theology, emphasizing that God's grace, received through faith in Christ, is the only means of salvation. This also reinforces the theme of Human Sinfulness and Need for Redemption, as the Law's impossible standard reveals the depth of human inadequacy and the desperate need for a Savior, acting as a "guardian" or "schoolmaster" leading to Christ, as explained in Galatians 3:24.
Exposition and Analysis
Key Word Analysis
Meaning "toil (as an effort or occupation); by implication, an act." In this context, "works of the law" refers to human efforts to obey the Mosaic Law, particularly its ceremonial and moral commandments, as a means of earning God's favor or achieving righteousness. Paul consistently argues against the idea that such human striving can lead to justification before God.
Referring to "law (through the idea of prescriptive usage), generally (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)." Here, it specifically denotes the Mosaic Law, the covenant given through Moses to Israel, encompassing its moral, ceremonial, and civil statutes. Paul's point is not that the Law itself is bad, but that its purpose was never to provide a means of justification for sinful humanity.
Meaning "imprecation, execration." This term signifies a divine pronouncement of condemnation, judgment, or separation from God's blessing. It is the antithesis of blessing and implies divine disfavor and the consequences of disobedience.
Meaning "to stay in the same place, i.c. (figuratively) persevere." This word highlights the Law's demand for continuous and unwavering obedience. The curse falls on anyone who fails to persevere in all things written in the Law, emphasizing the absolute and impossible standard it sets for fallen humanity.
Verse Breakdown
"For as many as are of the works of the law are under the curse:"
Paul begins by stating a universal principle. Anyone who bases their standing before God on their performance of the Law's requirements inevitably finds themselves under a divine curse. This is because the Law, by its very nature, demands perfect and continuous obedience, a standard no human can meet. To "be of the works of the law" means to derive one's righteousness or hope of salvation from one's own efforts to obey the Law.
"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."
Paul substantiates his claim by directly quoting Deuteronomy 27:26, demonstrating that the Old Testament itself supports his assertion. The phrase "continueth not in all things" is crucial, emphasizing the Law's holistic demand. It's not enough to obey most of the Law; failure in even one point, or a lack of continuous, perfect adherence to all its commands, brings the curse. The "book of the law" refers to the Torah, the Pentateuch, containing the entirety of God's commands given through Moses. This quotation serves as irrefutable proof from the very source the Judaizers revered, turning their own argument against them.
Literary Devices
Paul employs several powerful literary devices in Galatians 3:10. The most prominent is Quotation, as he directly cites Deuteronomy 27:26 to lend irrefutable authority to his argument. This use of Scripture against the legalists highlights the internal consistency of God's revelation and demonstrates that the Law itself pronounces the curse on those who fail to keep it perfectly. He also uses Antithesis, setting up a sharp contrast between "works of the law" and the implied alternative of "faith." While not explicitly stated in this verse, the entire context of Galatians establishes this fundamental opposition, showing that one leads to a curse, the other to blessing and justification. Furthermore, there is an element of Hyperbole or Absolute Language in "all things," emphasizing the impossible standard of the Law. This absolute demand underscores humanity's inherent inability to achieve righteousness through self-effort, thereby magnifying the necessity of divine grace.
Theological and Thematic Connections
Galatians 3:10 is a cornerstone for understanding the fundamental difference between legalism and grace. It reveals that the Law's purpose was never to provide a pathway to salvation for fallen humanity, but rather to expose sin and demonstrate humanity's utter inability to meet God's perfect standard. By demanding continuous and complete obedience to "all things," the Law inevitably brings a curse upon anyone who attempts to live by it, because no one can perfectly fulfill its requirements. This theological truth underscores the necessity of a different path to righteousness—one provided by God's grace through faith in Jesus Christ, who alone perfectly fulfilled the Law and bore its curse on our behalf.
Reflection and Application
Galatians 3:10 serves as a profound warning and a liberating truth for believers today. It confronts the pervasive human tendency to rely on self-effort, good deeds, or religious rituals for acceptance before God. The verse unequivocally states that any attempt to earn salvation or divine favor through "works of the law"—whether it's adherence to a moral code, church attendance, or acts of charity—will ultimately lead to condemnation, not blessing. This is because God's standard is perfect, continuous obedience, which we, in our fallen state, cannot achieve. Understanding this truth fosters deep humility, shattering any illusion of self-righteousness and driving us to recognize our complete dependence on God's grace. It liberates us from the exhausting burden of trying to prove ourselves worthy and allows us to rest in the finished work of Christ, knowing that our standing with God is secured not by our performance, but by His perfect sacrifice and our faith in Him.
Questions for Reflection
FAQ
What does "works of the law" specifically refer to in this context?
In Galatians, "works of the law" (Greek: ergōn nomou) refers to the various commandments and requirements of the Mosaic Law, including ceremonial practices like circumcision, dietary laws, and Sabbath observance, as well as moral precepts. Paul's argument is that attempting to fulfill these commands as a means of achieving righteousness or salvation, rather than as a response to God's grace, is futile and places one under a curse. He distinguishes this from genuine, Spirit-led obedience that flows from a transformed heart, which is a fruit of salvation, not its cause. The problem isn't the Law itself, which is holy and good (Romans 7:12), but humanity's inability to perfectly keep it and the misguided attempt to use it as a ladder to heaven.
Christ-Centered Fulfillment
Galatians 3:10, by declaring that "as many as are of the works of the law are under the curse," powerfully sets the stage for the glorious truth of Christ's redemptive work. The verse highlights humanity's desperate predicament: trapped under the Law's impossible demands and its consequent curse. This curse, pronounced by the Law itself, is precisely what Jesus Christ came to abolish. As Paul triumphantly declares in Galatians 3:13, "Christ has redeemed us from the curse of the law, having become a curse for us—for it is written, 'Cursed is everyone who hangs on a tree.'" Jesus, the sinless Son of God, perfectly fulfilled all the Law's demands that we could not, and then, in His crucifixion, willingly became the object of the Law's curse, bearing the full weight of divine judgment against sin. His substitutionary death on the cross is the ultimate act of obedience and the complete satisfaction of the Law's demands, thereby liberating all who believe from its condemnation. Through faith in Him, believers are no longer "under the curse" but are declared righteous, receiving the blessing of Abraham—the promise of the Spirit—because Christ bore our curse and fulfilled the Law on our behalf (Romans 8:1-4).