COMMENTARY ON GALATIANS
LESSON NUMBER 26
Gal 3:13 "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: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." (Gal 3:13-14)
REDEEMED FROM THE CURSE OF THE LAW
INTRODUCTION
The issue with which Paul is dealing is the means by which men become righteous in the sight of God. Considering that we will all stand before Him to give an account, and to have our lives publically assessed and announced, it seems to me that this ought to be an obvious emphasis among the people of God. Sadly, however, this is not the case in the nominal church. The circumstances of life are set before the people as though they were preeminent, and there is a strange silence concerning the inevitability of death and eternal judgment (Heb 9:27). Properly seen, the Gospel of salvation is set within the context of the temporality of life in this world, and the fact of the day of judgment. When this is clearly seen, the Gospel becomes "good news." When it is not seen, another gospel will be pursued - one that seems relevant to life in this present evil world. Thus Paul deals with the issues of life as defined by the Lord, not as seen by men. Paul's reasoning will revolve around these pivotal considerations: 1Christ, redemption ("redeemed us"), 2 the curse of the law, 3 the death of Christ ("hangeth on a tree"), 4 the blessing of Abraham, and 5 the promise of the Spirit. It is not possible to arrive at proper doctrine where these pillars of reason are not acknowledged. They deal with the fundamental issues regarding men. As such, they tend to promote sound and extended thought in which faith is essential. The Galatians were "removed" from Him who had called them "into the grace of Christ." In that condition, the things addressed in this text were no longer being considered, for that is one of the dreadful penalties of embracing "another gospel." The individual or church who goes about to establish their own righteousness has failed in the matter of believing, for righteousness is "by faith" (Rom 3:22; 4:5,13; Phil 3:9). Therefore, Paul delivers a powerful summation of the Gospel in order to stir up their faith, for "faith cometh by hearing, and hearing by the word of God" (Rom 10:17). Those who give heed to the Gospel, meditating and musing upon it, will find faith "coming" to them from God.
GOD MADE CHRIST A CURSE FOR US
Gal 3:13 "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."
CHRIST HATH REDEEMED. Other versions read, "Christ redeemed us," NASB "Christ has made us free," BBE "Christ paid the price to free us," GWN "Christ ransomed us," NAB "Christ has rescued us," NLT "Christ hath delivered us," TNT "Christ purchased our freedom [redeeming us]." AMPLIFIED and "Christ has brought us out from under." LIVING
The concept of redeemed is a complex one that is exceedingly broad and deep. This is reflected in the various translations that include the ideas of being made free, a price being paid for us, being ransomed, being rescued, being delivered, being purchased, and being brought out from under condemning influences. All of that is inherent in the concept of being "redeemed."
The necessity for being redeemed is accented by the condition caused by sin. Being a sinner involves being in bondage, being a debtor, being condemned, and being controlled by the devil. None of these conditions can be successfully addressed by men. The fact of being redeemed is contained in the expression of First Corinthians 6:20: "For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." The fact that we have been purchased puts us in obligation to the One who paid the ransom. Those who refuse to fulfill that obligation have forfeited the benefit of redemption.
The payment of the redemption was made to God Himself, for He is the One to whom sinners are obligated. Although such are slaved of Satan, it is not because they owe him anything. It is rather because he has conquered and enslaved them.
Redemption is an accent of the Gospel. It speaks of "the redemption that is in Christ Jesus" (Rom 3:24). It is written that those in Christ "have redemption through His blood, the forgiveness of sins" (Eph 1:7; Col 1:14). This is an "eternal redemption," reaching into the world to come (Heb 9:12). Peter reminds is that we "were not redeemed with corruptible things . . . but with the precious blood of Christ" (1 Pet 1:18-19).
While this redemption is associated with the love of God, that is not its primary association. As a matter of fact, the words "redeem,"redeemed," and "redemption" are never doctrinally associated with the love of God. Technically speaking, redemption has to do with the righteousness of God. It is what was involved in God being "JUST," as well as "the Justifier of Him that believeth in Jesus" (Rom 3:26). It is RIGHT for God to save those who believe on the Son. It is WRONG to seek Divine approval and acceptance by any other means.
FROM THE CURSE OF THE LAW. Other versions read, "the curse pronounced in the Torah," CJB "the curse that God's laws bring," GWN "the curse pronounced by the law," NLT "The doom of that impossible system," LIVING and "the curse (doom) of the Law [and its condemnation]." AMPLIFIED Some of the translations, particularly the Living Bible, misrepresent the message delivered in this text. The accent is not placed on the impossibility of keeping the law. That law was, and remains, "holy, just, and good," and "spiritual" (Rom 7:12,14). In telling people they are laws that cannot be obeyed, there is the suggestion that the law itself was not just and good. The truth of the matter is that the Law was right and just in its demands. When it delivered a curse, it was a righteous pronouncement.
The "curse of the Law" is identified in verse ten of this chapter: "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). Moses referred to this curse: "Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen" (Deut 27:26). Hundreds of years later, Jeremiah wrote, "And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant" (Jer 11:3). This was a curse from which men had to be delivered. They could not remove themselves from it.
BEING MADE A CURSE FOR US. Other versions read, "having become a curse for us," NKJV and "becoming a curse for us." NIV As used here, the word translated "being made" means, "begin to be, receive being absolutely." THAYER The idea is that of becoming something by means of the act of another =in this case, God himself. In making Jesus "to be sin," He was made "to be a curse" as well - that is, the curse of the Almighty became focused on Him. God could not separate the sin from the One upon whom it had been laid! The fact of the matter is that we could never have recovered from the curse, but Jesus could and did. It was right that Jesus be cursed when He bore our sins in His body on the tree, and it is right that we should be redeemed by such an awful price. God's righteousness demanded that this be done.
IT IS WRITTEN. The text of reference is found in Deuteronomy 21:23: "for he that is hanged ["upon the tree"] is accursed of God." Suspended between earth and heaven, rejected by men and forsaken by God, Jesus was "made a curse for us." Although he was probably unaware of it, Moses wrote this text because of the coming Messiah, in order that we might comprehend something of what was involved in the death of Christ.
THAT THE BLESSING OF ABRAHAM MIGHT COME UPON THE GENTILES
3:14a "That the blessing of Abraham might come on the Gentiles through Jesus Christ . . ."
THAT. Other versions read, "in order that," NASB "so that," BBE "the purpose was," CSB and "to the end." AMPLIFIED
Here again, the fact that God is a righteous God is brought to bear upon the situation. The blessing of reference could not have otherwise been conferred upon the Gentiles. God did not forsake Jesus, cursing Him, only to take away our sins. That blessing was, indeed, integral to Christ's death. However, the full scope of the blessing extended beyond the remission fo sins to participation in the blessing, which was to be received as opposed to taking sin away.
THE BLESSING OF ABRAHAM. Other versions read, "the blessing given to Abraham," NIV "the blessing announced to Abraham," CJB "the blessing promised to Abraham," GWN and "the blessing belonging to Abraham." WEYMOUTH
The blessing promised to Abraham was stated in general terms: "I will bless thee, and make thy name great; and thou shalt be a blessing" (Gen 12:2). Paul stated it doctrinally, providing a wider context of consideration: "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness" (Rom 4:3).
The aim of salvation is to obtain "the blessing of Abraham." Abraham is mentioned more than thirty times in the epistles. He is referred to as "our father" (Rom 4:1). We also read of "the faith of Abraham" (Rom 4:16). Those who possess faith are said to be "the children of Abraham" (Gal 3:7). He is referred to as "faithful Abraham" (Gal 3:9).
Let it be clear that Abraham was not vacillating in his commitment to God! He is described as one who did not "stagger" at the promise of God, was "strong in faith," "fully persuaded" that what God had promised He was able to perform (Rom 4:20-21). All of that, and more, is the outworking of the imputation of righteousness.
The assessment of "Christians" should include some kind of profitable identity with Abraham, for our text clearly affirms that Jesus was "made a curse for us" that such an identity could be realized. It simply is not possible that this purpose fell to the ground!
MIGHT COME ON THE GENTILES. Other versions read, "come to the Gentiles," NASB "Might receive the blessing announced to Abraham," CSB "might come to the nations," DARBY "might come to all the people of the world," GWN "might be extended to the Gentiles," NAB and "blessed the Gentiles with the same blessing He promised to Abraham." NLT
When God promised to bless Abraham and his seed, He said the promise extended to "all families of the earth" (Gen 12:3), and "all the nations of the earth" (Gen 18:18; 22:18). Now, our text affirms that Jesus was "made a curse for us" in order that the Gentiles might receive what was promised to Abraham. This has to do with blessing - which blessing was not identified to Abraham. Those who point out that Abraham was rich, and that this means the Gentiles would be rich also, only betray their ignorance. The doctrine of such people is driven by the false notion that poverty and sickness constitute the "curse of the Law." However, the blessing of reference provides a means of becoming righteous, even though the Law confirmed no one was righteous by nature, and forthrightly condemned all who were unrighteous.
Now, our identity with Abraham is according to a new basis. It is not a flesh and blood relationship, but one of faith. Those who possess faith are related to Abraham and thus qualified for the promise. Those lacking faith are, by virtue of that lack, excluded from both.
THROUGH JESUS CHRIST. Here the criticality of Christ is accented. He who was "made a curse for us" becomes the means of obtaining the blessing. This confirms that He is, in fact, risen from the dead, for we are saved "by His life" (Rom 5:10). Jesus Christ is a Priest according to "the power of an endless life" (Heb 7:16). Thus we were "reconciled by the death" of" God's "Son," but are saved by the risen Jesus. Those who are at a distance from Christ are, by virtue of that willing stance, at a distance from the blessing. I do not believe enough is being made of this divinely imposed stipulation.
Here is what is to be obtained: "the blessing of Abraham" - not the realization of personal dreams, or the answering of individual problems, or any other such thing. Turning to Jesus in order to the resolution of a temporal problem is not a sufficient reason. Jesus was not "made a curse for us" because we had bodily illnesses, were experiencing poverty, or had domestic problems. Such things did not alienate us from God, or cause us to come under the curse of the Law. None of these circumstances caused us to be "dead" before God. None of them caused us to become servants of sin, be vassals of the devil, or to be cursed by God. For that reason, such conditions did not require the death and resurrection of Christ. None of them necessitated redemption. None of them require Jesus to "be made a curse for us" or made "to be sin for us." Whatever caused the separation between God and man, is what required the death and resurrection of Jesus Christ. Blessed is the person who can see these things.
THAT WE MIGHT RECEIVE THE PROMISE OF THE SPIRIT
3:14b " . . . that we might receive the promise of the Spirit through faith."
Speaking through Ezekiel the prophet, God revealed something of His manner. "And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD" (Ezek 14:23). God is driven by His own purpose, not by crisis. This fact is stated doctrinally by Paul: "In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph 1:11), and "According to the eternal purpose which He purposed in Christ Jesus our Lord" (Eph 3:11).
THAT. Jesus was "made a curse for us" in order that the blessing of Abraham might come upon the Gentiles through Jesus Christ. That was in order that we might receive the promise of the Spirit through faith. We see in this the complexity of the circumstance caused by sin. It could not be resolved by a fiat, or edict, from God. This required His inscrutable wisdom through which every requirement was met, thereby enabling God to be "just" in saving sinners.
WE MIGHT RECEIVE. The blessing of reference is something that we did not possess, and which could not be obtained by means of our effort alone. This is something that had to be "received," coming from outside ourselves.
Very much is said to be "received" by those in favor with God. The Scriptures speak of receiving "power" (Acts 1:8), "the gift of the Holy Spirit" (Acts 2:38), "the word of God" (Acts 8:14), "remission of sins" (Acts 10:43), "the atonement" (Rom 5:11), "the abundance of grace" (Rom 5:17), "mercy" (2 Cor 4:1), "the adoption of sons" (Gel 4:5), "Christ Jesus the Lord" (Col 2:6), "the reward of the inheritance" (Col 3:24), "the love of the truth" (2 Thess 2:10), "the knowledge of the truth" (Heb 10:26), "a Kingdom which cannot be shaken" (Heb 12:28), "the crown of life" (James 1:12), "the engrafted Word" (James 1:21), "the salvation of our souls" (1 Pet 1:9), and "the anointing" (1 John 2:27).
There is a sense in which the things we are said to receive are a detailed view of the subject of this text - the blessing of Abraham.
THE PROMISE OF THE SPIRIT. Other versions read, "the Spirit which God had undertaken to give," BBE "the promised Spirit," ESV "the promised Holy Spirit," NLT "[the realization of] the promise of the [Holy] Spirit." AMPLIFIED "the Spirit promised by God," GNB and "God's life, his Spirit." MESSAGE
The promise refers to the giving of the Holy Spirit Himself: i.e. the promised Spirit. Peter referred to this "promise" on the day of Pentecost. He did this after quoting the promise God gave through Joel: "I will pour out of My Spirit upon all flesh" (Acts 2:17,18). He then told the people, "the promise is unto you" (Acts 2:39). Paul wrote to the Ephesians of this gift as a seal, or mark of God's acceptance. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise" (Eph 1:13). There are other references to those in Christ receiving the Spirit (Rom 8:15; 1 Cor 2:12; 2 Cor 11:4; Gal 3:2). God is also said to have "given" those in Christ the Holy Spirit (2 Cor 1:22; 5:5; 1 Thess 4:8; 1 John 3:24; 4:13).
There is a considerable amount of corrupt teaching concerning the gift of the Holy Spirit, as well as a neglect of speaking of it at all. Here, however, Paul summarizes the fulfillment of the promise of blessing given to Abraham by referring to the promised Holy Spirit. While some have chosen to associate speaking in tongues with the gift of the Spirit, here it is related to the promise of blessing to Abraham. From the standpoint of effect, that blessing is salvation. From the perspective of the means through which it is administered, it is the gift of the Holy Spirit.
The work of the Spirit is associated with the love of God being shed abroad in our hearts (Rom 5:5), freedom from the law (Rom 8:2), being led (Rom 8:14), waiting for the adoption, the redemption of the body (Rom 8:23), intercession (Rom 8:27), discernment (1 Cor 2:14), being washed, sanctified, and justified (1 Cor 6:11), the realization of the new covenant (2 Cor 3:8), being changed from glory to glory (2 Cor 3:18), spiritual fruit (Gal 5:22-24), life (Gal 5:25), reaping life everlasting (Gal 6:8), unity (Eph 4:3), sanctification (1 Pet 1:2), and the Lord abiding in us (1 John 3:24).
THROUGH FAITH. All of the blessing, both in summary and in all of its details, are realized through faith [by which we are also "made righteous"] and by means of the Holy Spirit. The limited view that the Spirit is given only for empowerment and enablement is actually a reproach to the Lord, and demeaning of His great salvation. Such a view is more self-serving than God honoring. In this text, the blessing, which is facilitated by the Holy Spirit, is clearly associated with redemption. It is further affirmed that this is the promise that was given to Abraham. How serious, then, is it to associate the work of Jesus Christ with circumstances that are limited to this present evil world? Changes in temporal things, regardless of the largeness of their scale, did not require the cursing of Jesus. The dilemma of sin, however, did!