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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Gal_3:10-14
10For as many as are of the works of the Law are under a curse; for it is written, "Cursed is everyone who does not abide by all things written in the book of the law to perform them." 11Now that no one is justified by the Law before God is evident; for, "The righteous man shall live by faith." 12However, the Law is not of faith; on the contrary, "He who practices them shall live by them." 13Christ 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"—14in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.
Gal_3:10
NASB "For as many as are of the works of the Law are under a curse"
NKJV "For as many as are of the works of the law are under a curse"
NRSV "For all who rely on the works of the law are under a curse"
TEV "Those who depend on obeying the Law live under a curse"
NJB "those who rely on the keeping of the Law are under a curse"
In the next step in the argument, Paul moved from Abraham to the strict legal requirements of the Mosaic Law. The argument challenges the bad theology of the Judaizers. Trusting in adherence to the Law characterized the Pharisees of Jesus' day (cf. Rom_10:2-5). Paul asserted that self-effort to obtain right standing is only a road to damnation (cf. Gal_2:16). Paul knew this road well! Although Paul was primarily referring to the Mosaic Law, the referent is "law" in general or human effort by means of some external moral standard. Which standard is not important—the essential truth is that fallen mankind cannot claim that their moral accomplishment deserves acceptance by God. We call this approach self-righteous legalism. It is alive and well and thrives among religious people!
▣ "for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the law to perform them'" This alludes to Deu_27:26; Deu_28:58 ff. Although the word "all" does not appear in Deu_27:26, it does appear in Deu_28:58. The curse of the Law is alluded to in Joh_7:49. If one breaks the law (after Bar Mitzvah) in one way, even just once, he falls under the condemnation of the Law, (cf. Jas_2:10; Gal_5:3). The OT Law became a death sentence for all humans (Col_2:14). God said "the soul that sins, it will surely die" (cf. Eze_18:4; Eze_18:20). All of the children of Adam have sinned! The Law, as a means of right standing with God, is only applicable to the one who never commits sin. The problem with this is that all have sinned and have come short of the glory of God (cf. Rom_3:9-18; Rom_3:22-23; Rom_11:32).
Gal_3:11
NASB "for, ‘The righteous man shall live by faith'"
NKJV "‘The just shall live by faith'"
NRSV "‘The one who is righteous will live by faith'"
TEV "He who is put right with God through faith shall live"
NJB "the righteous man finds life through faith"
Here Paul quotes Hab_2:4 (cf. Rom_1:17 and Heb_10:38). Rather an ambiguous verse, Hab_2:4 has been understood in several different ways.
1. the Masoretic Text has "the righteous shall live by his faith/faithfulness"
2. the Septuagint has "the righteous shall live on the basis of my (God's) faithfulness"
3. Paul's use favors faith-based righteousness through Christ versus works-based righteousness through the Mosaic Law (cf. Gal_3:12, which quotes Lev_18:5)
There may be a veiled allusion to Gen_15:6 because both Hab_2:4 and Gen_15:6 contain the same two key terms: "faith" and "righteousness."
See hyperlink at Gal_3:6.
Gal_3:12
NASB, NKJV "the Law is not of faith"
NRSV "the law does not rest on faith"
TEV "the Law does not depend on faith"
NJB "The Law is not even based on faith"
Here is the basic assumption! In the matter of right standing (salvation) with God, the choice is faith or law, not faith and law. The Judaizers had turned faith in God into rules by God. Even in the OT the individual Israelite was only right by personal faith in YHWH. Never were all Israelites right with God because of their descent from Abraham (cf. Joh_8:31-59)
▣ "on the contrary, ‘He who practices them shall live by them'" This quotation comes from Lev_18:5 (cf. Rom. 10:25), stressing the importance of performing the demands of God (i.e., Moscai law). However, the OT is a history of mankind's inability to perform the OT Law (cf. Nehemiah 9). The OT accentuated fallen humanity's spiritual need (cf. Gal_3:19; Gal_3:22). Therefore, another way of salvation was introduced, which in reality, had always been God's means of salvation: not human effort, but faith (cf. Hab_2:4). Salvation by grace through faith is the essence of the New Covenant (Jer_31:31-34; Eze_36:22-36; Acts 2; Romans 4; Eph_2:8-9).
Gal_3:13 "Christ redeemed us" Here Paul refers to the substitutionary atonement of Christ. He purchased for us that which we could not purchase for ourselves (cf. Isaiah 53; Mar_10:45; 2Co_5:21). The term "redeemed" or "ransomed" means "to buy someone back from slavery" or "capture" (cf. Act_20:28; 1Co_6:20; 1Co_7:23; 1Pe_1:18-19).
hyperlink
▣ "from the curse of the Law, having become a curse for us" This verse quotes Deu_21:23 which was used to describe someone who had already been killed and was then publicly hanged or impaled as an act of public humiliation. This inappropriate burial was interpreted as a curse by God (cf. Isa_53:4; Isa_53:10). Jesus' crucifixion as a sinless substitute meant that He took the curse of the Law on Himself for us (cf. 2Co_5:21; Php_2:8). This truth is overwhelming—He became the curse for us! He fulfilled the law Himself, but died under its curse on our behalf (cf. Isaiah 53) and thereby destroyed its power (cf. Col_2:14).
Gal_3:14 The two purpose clauses in Gal_3:14 serve to describe the purpose of God in calling Abraham.
1. to bring the heathen into the blessings enjoyed by Israel through the promise to Abraham (cf. Gen_12:3; Gal_3:8-9)
2. that by faith all might receive the Spirit which was the promised sign of the New Age
The experience of Pentecost was a sign to the Apostles that the New Age had dawned. Receiving the Spirit is a metaphor for salvation (cf. Gal_3:1; Luk_24:49; Act_1:4; Rom_8:9).
There are two words apparently confused in this verse in some ancient Greek manuscripts.
1. the blessing (eulogiau) of Abraham
2. the promise (epaggelian) of the Spirit
The ancient papyrus manuscript P46 (written about a.d. 200) and the uncial manuscript Bezae (D, fifth century) have "blessing" twice, but the vast majority of other ancient witnesses (MSS à , A, B, C, D2) have "promise" in the second phrase. The UBS4 gives "promise" an "A" rating (certain).