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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
Three Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Then I replied, "Just as God commanded the sign to be made by the brazen serpent, and yet He is blameless; even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved."
And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree."
Why, in this very standing of yours there was a fleeing from persecution, in the release from persecution which you bought; but that you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree, -Him who was led as a sheep to be a sacrifice, and just as a lamb before its shearer, so opened He not His mouth; but gave His back to the scourges, nay, His cheeks to the hands of the smiter, and turned not away His face from spitting, and, being numbered with the transgressors, was delivered up to death, nay, the death of the cross.
Nay, but you do blaspheme; because you allege not only that the Father died, but that He died the death of the cross. For "cursed are they which are hanged on a tree," -a curse which, after the law, is compatible to the Son (inasmuch as "Christ has been made a curse for us," but certainly not the Father); since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father.
Concerning the last step, plainly, of His passion you raise a doubt; affirming that the passion of the cross was not predicted with reference to Christ, and urging, besides, that it is not credible that God should have exposed His own Son to that kind of death; because Himself said, "Cursed is every one who shall have hung on a tree." But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: "If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.
But when we assert that Christ was crucified, we do not malign Him with a curse; we only re-affirm the curse pronounced by the law: nor indeed did the apostle utter blasphemy when he said the same thing as we. Besides, as there is no blasphemy in predicating of the subject that which is fairly applicable to it; so, on the other hand, it is blasphemy when that is alleged concerning the subject which is unsuitable to it.
The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.
On the subject of His death, I suppose, you endeavour to introduce a diversity of opinion, simply because you deny that the suffering of the cross was predicted of the Christ of the Creator, and because you contend, moreover, that it is not to be believed that the Creator would expose His Son to that kind of death on which He had Himself pronounced a curse. "Cursed," says He, "is every one who hangeth on a tree." But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage we have given the reason of the thing preceded by proof.
But yet it by no means follows, because the Creator said of old, "Cursed is every one that hangeth on a tree," that Christ belonged to another god, and on that account was accursed even then in the law.
You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, "Christ was made a curse for us," is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator's appointment.
Since no one could obey the law, all were convicted by the curse of the law, so that it was right to punish them. But Christ, born as a man and offered for us by his Father, redeemed us from the devil. He was offered for those who were liable to the curse of the law. Jesus was made a curse in the way that under the law a victim offered for sin is said to be sin.… Thus he did not say “cursed for us” but “made a curse.”
It is not that the Lord was changed into these things—for how could that be?—but because he underwent them, “taking up our transgressions and bearing our sicknesses.”
The holy apostle, revealing again how the appearance in the flesh and the cross fulfilled the plan for the loosing of the curse and how this was written beforehand in the law and prophesied as coming, then fulfilled in the Savior, has clearly proved that the law is not alien to the Savior.
In reality, the people were subject to another curse, which says, "Cursed is every one that continueth not in the things that are written in the book of the Law." To this curse, I say, people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, "Cursed is every one that hangeth on a tree." As then both he who hanged on a tree, and he who transgresses the Law, is cursed, and as it was necessary for him who is about to relieve from a curse himself to be free from it, but to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. It was like an innocent man's undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For, "He had done no violence neither was any deceit in His mouth." And as by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.
(Verse 13.) Christ redeemed us from the curse of the Law, becoming cursed for us. In this passage, Marcion sneaks in the power of the Creator, whom he slanders as bloody, cruel, and a punisher (or judge), asserting that we are redeemed through Christ, who is the Son of another good God. If he understood the difference between buying and redeeming (because one who buys buys someone else's, but one who redeems properly buys what was his own and ceased to be his), he would never twist the simple words of Scripture to the detriment of his own dogma. Therefore, Christ redeemed us from the curse of the Law, which was established for sinners, whom He Himself reproaches through the prophet, saying: Behold, you are sold for your sins, and I have dismissed your mother for your iniquities (Isa. 50:1). And the apostle repeats this very thing, saying: But I am carnal, sold under sin (Rom. 7:14). The curses of the Law which are written in Leviticus and Deuteronomy are not fulfilled by the authority of God, but by the prophetic spirit, they are announced to those who were going to sin, the things that were going to happen to them. But if the apostles wanted to restrict us by their testimony, saying: Whoever of the works of the Law there are, they are under a curse, for it is written: Cursed is everyone who does not remain in all the things that are written in the book of the Law, to do them (Deut. XXVII, 26), and to assert that all those who were under the Law were cursed, let us ask him whether those who are under the Gospel of Christ and do not follow his commandments are cursed or not. If he speaks evil, he will have in the Gospel what we have in the Law. If he denies the cursed, therefore the precepts of the Gospel will be in vain, and those who fulfill them will be without reward. Both are solved in this way: just as Christ Jesus freed us from the curse of the Law, by becoming a curse for us, so he also delivers us from the curse of the Gospel which is imposed on those who do not fulfill its precepts, by becoming a curse for us himself, knowing not to withhold even the smallest portion of talent, and to demand the last quarter (Matthew 5 and Mark 12).
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Summary
Galatians 3:13 profoundly declares the redemptive work of Jesus Christ, asserting that He has liberated believers from the spiritual condemnation inherent in the Mosaic Law. By willingly taking upon Himself the curse due to humanity, Christ absorbed the full weight of divine judgment, thereby providing a complete and perfect atonement that frees all who believe from the impossible demands and resulting condemnation of the Law, establishing a new covenant based on faith.
Context
Literary Context
Galatians 3:13 is a pivotal statement within Paul's impassioned defense of justification by faith against the Judaizers who insisted on adherence to the Mosaic Law for salvation. Paul opens the chapter by challenging the Galatians' spiritual inconsistency, reminding them that they received the Spirit by faith, not by works of the Law (Galatians 3:2). He then grounds his argument in the Old Testament, citing Abraham's faith being counted as righteousness (Galatians 3:6) and contrasting it with the Law's inability to justify. In Galatians 3:10, Paul states that all who rely on the Law are under a curse because no one can perfectly fulfill its demands. Verse 13 then presents Christ as the divine solution to this curse, immediately followed by the declaration that this redemption allows the blessing of Abraham to come to the Gentiles through Christ, and for believers to receive the promise of the Spirit through faith (Galatians 3:14).
Historical & Cultural Context
The historical setting is the early church, grappling with the integration of Jewish and Gentile believers. Judaizers, likely Jewish Christians, were traveling to Gentile churches (like those in Galatia) and teaching that Gentiles needed to be circumcised and observe the Mosaic Law to be truly saved or fully Christian. This teaching undermined the sufficiency of Christ's work and created a two-tiered Christianity. Paul's letter directly confronts this theological crisis. The concept of "curse" was deeply ingrained in Jewish thought, stemming from the covenant curses outlined in the Torah (e.g., Deuteronomy 28). The specific reference to hanging on a tree in Deuteronomy 21:23 carried immense cultural weight, signifying extreme disgrace and divine malediction, making Christ's death on a cross (a tree) a profound and scandalous act in the eyes of many.
Key Themes
This verse powerfully articulates several core theological themes. The primary theme is Redemption, emphasizing that Christ's act was a "buying back" or liberation from a state of spiritual bondage and condemnation under the Law. This ties directly into the theme of Justification by Faith, as redemption through Christ's sacrifice removes the need for human effort to earn righteousness, making salvation solely a gift received through belief. Central to this is Substitutionary Atonement, where Christ "being made a curse for us" means He took humanity's deserved penalty upon Himself, becoming the object of divine wrath so that believers might be reconciled to God. Finally, the verse highlights the Fulfillment of Old Testament Prophecy and Law, demonstrating how Christ's death on the cross, though seemingly a sign of shame, was in fact the ultimate fulfillment of the Law's demands and prophecies, transforming a symbol of a curse into the means of blessing, as foreshadowed in Deuteronomy 21:23.
Exposition and Analysis
Key Word Analysis
This verb, composed of ek ("out of") and agorázō ("to buy in the marketplace"), literally means "to buy out" or "to buy up." In a legal or commercial sense, it refers to the act of purchasing a slave's freedom or buying something back from a disadvantageous situation. Here, it signifies Christ's act of paying a price (His life) to liberate humanity from the bondage and condemnation of the Law's curse, rescuing us from a state of spiritual indebtedness and loss.
Derived from katá (intensive) and ará ("imprecation"), this noun denotes a severe divine condemnation, an execration, or a malediction. It signifies the state of being under God's judgment and disfavor, particularly as pronounced upon those who fail to uphold the Law. Paul's radical statement that Christ was "made a curse" for us means Jesus Himself became the object of this divine judgment, fully identifying with humanity's condemned state.
While literally meaning "timber," "wood," or "a stick," in this context, xýlon specifically refers to the cross or gallows upon which someone was executed and displayed. By quoting Deuteronomy 21:23, Paul intentionally links Christ's crucifixion to the Old Testament concept of public shame and divine curse associated with being hanged on a tree, underscoring the profound nature of Christ's substitutionary death.
Verse Breakdown
"Christ hath redeemed us from the curse of the law,"
This opening clause declares the profound act of liberation performed by Jesus Christ. The term "redeemed" (exagorázō) implies a purchase or a buying back from a state of bondage. Here, the bondage is to "the curse of the law," which refers to the divine condemnation and judgment that falls upon anyone who fails to perfectly obey the Mosaic Law (Galatians 3:10). Since no one can perfectly keep the Law, all humanity stood condemned. Christ's act of redemption frees believers from this inescapable condemnation, not by abolishing the Law's demands, but by fulfilling them on our behalf.
"being made a curse for us:"
This is the theological core of the verse, articulating the doctrine of substitutionary atonement. Christ, who was sinless, voluntarily took upon Himself the very curse that was due to humanity. He did not merely remove the curse, but He became the object of God's righteous wrath against sin, identifying with our condemned state. This radical act means that the divine judgment against human sin was fully absorbed by Christ, allowing believers to be declared righteous in God's sight. His sacrifice was "for us," meaning on our behalf and in our place.
"for it is written, Cursed is every one that hangeth on a tree:"
Paul substantiates his theological claim by quoting from Deuteronomy 21:23. This Old Testament passage declared that anyone executed and publicly displayed on a tree (a gallows or stake) was considered accursed by God, a sign of extreme disgrace and divine judgment. By quoting this, Paul highlights the scandalous nature of Christ's death on the cross ("a tree"). Far from being a defeat, Christ's death on the cross was the precise means by which He fulfilled the Law's curse, demonstrating that He truly bore the full weight of humanity's sin and condemnation, thereby transforming the symbol of a curse into the instrument of salvation.
Literary Devices
Galatians 3:13 employs several powerful literary devices to convey its profound theological truth. The most prominent is Allusion, as Paul directly alludes to and quotes Deuteronomy 21:23, thereby grounding his New Testament teaching in Old Testament scripture and demonstrating the continuity of God's redemptive plan. This also functions as an Argument from Scripture, lending authoritative weight to his claim. Furthermore, the verse utilizes Substitution (or vicarious atonement) as a central concept, where Christ is literally "made a curse for us," emphasizing His taking our place. There is also an element of Paradox in the statement: the sinless Christ became "a curse," a concept that seems contradictory yet is essential to the Gospel, as His becoming cursed is precisely what brings blessing to those who believe. The stark contrast between "redeemed from the curse" and "being made a curse" creates a powerful Antithesis, highlighting the radical nature of Christ's work.
Theological and Thematic Connections
Galatians 3:13 stands as a cornerstone of Christian soteriology, revealing the profound depth of God's love and the radical nature of Christ's atoning work. It underscores that salvation is not earned through human effort or adherence to legalistic codes, but is a free gift received by faith in Christ's finished work. This verse dismantles any notion of self-righteousness, asserting that humanity's inherent inability to perfectly keep the Law places everyone under its curse. Christ's willingness to become that curse in our place demonstrates the ultimate act of divine grace and justice, satisfying the righteous demands of God while simultaneously extending mercy to the unrighteous. This redemption frees believers not only from the penalty of sin but also from the futile striving to earn God's favor, ushering them into a life of freedom and Spirit-empowered living.
Reflection and Application
Galatians 3:13 offers profound liberation and assurance for every believer. It means that the heavy burden of trying to earn God's favor through perfect obedience to a set of rules has been lifted. We are no longer under the impossible standard of the Law, which inevitably leads to condemnation, but rather under the boundless grace of God. This truth should fill us with immense peace and gratitude, knowing that our standing before God is not based on our flawed performance but on Christ's perfect, completed work on the cross. This freedom empowers us to live not out of fear of punishment or a desire to earn salvation, but out of love and gratitude for what Christ has already accomplished. It calls us to cease from self-effort and rest in His sufficiency, allowing the Holy Spirit to transform us from the inside out, leading us to live lives that genuinely honor God, not out of legalistic obligation, but out of joyful response to His grace.
Questions for Reflection
FAQ
What does "the curse of the law" refer to?
"The curse of the law" refers to the divine condemnation and judgment pronounced upon anyone who fails to perfectly keep all the commandments of the Mosaic Law. As Galatians 3:10 states, "For as many as are of the works of the law are under the curse: 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." Since no human being can perfectly fulfill every single command, all humanity is inherently under this curse, facing God's righteous wrath for their disobedience.
How could Christ, being sinless, be "made a curse"?
Christ, being perfectly sinless and righteous, was not inherently under any curse. However, He willingly and vicariously took upon Himself the curse that was due to humanity. This is the essence of substitutionary atonement. He became the object of God's righteous judgment against sin, experiencing the full weight of divine wrath on the cross, so that those who believe in Him would not have to. As 2 Corinthians 5:21 explains, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." He was "made a curse" not because of His own sin, but because He bore our sins and their corresponding penalty.
Christ-Centered Fulfillment
Galatians 3:13 stands as a profound declaration of Christ's ultimate fulfillment of the Law and His role as the unique Redeemer. The Old Testament Law, while holy and good, served to reveal sin and bring humanity under a curse because no one could perfectly fulfill its demands (Romans 3:20). Jesus Christ, as the perfect Lamb of God, entered human history not to abolish the Law, but to fulfill it in its entirety, both by His perfect obedience and by becoming the final, once-for-all sacrifice for sin (Matthew 5:17). His death on the cross, a "tree" that symbolized a divine curse according to Deuteronomy 21:23, was not a sign of His own condemnation but the ultimate act of substitutionary atonement. By being "made a curse for us," Christ absorbed the full wrath of God against sin, thereby redeeming us from the Law's condemnation and opening the way for us to receive the blessing of Abraham—righteousness by faith and the indwelling Spirit (Galatians 3:14). Thus, Christ is the end of the Law for righteousness to everyone who believes (Romans 10:4), establishing a new covenant grounded in His perfect sacrifice and resurrection, offering complete freedom and eternal life to all who trust in Him.