Galatians 3:10

10. Confirmation of Ga 3:9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," De 27:26, Septuagint. Perfect obedience is required by the words, "in all things." Continual obedience by the word, "continueth." No man renders this obedience (compare Ro 3:19, 20). It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (Mt 1:22; Mr 1:2; Lu 2:22, 23) [Townson].

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 10. For as many as are of the works of the law. As many as are seeking to be justified by yielding obedience to the law--whether the moral law, or the ceremonial law. The proposition is general; and it is designed to show that, from the nature of the ease, it is impossible to be justified by the works of the law, since, under all circumstances of obedience which we can render, we are still left with its heavy curse resting on us.

Are under the curse. The curse which the law of God denounces. Having failed by all their efforts to yield perfect obedience, they must, of course, be exposed to the curse which the law denounces on the guilty. The word rendered curse καταραν, means, as with us, properly, imprecation or cursing. It is used in the Scriptures particularly in the sense of the Hebrew --malediction, or execration, Job 31:30, Jer 29:18, Dan 9:11; of the word ,, Mal 2:2; Prov 3:33; and especially of the common Hebrew word --a curse, Gen 27:12,13, De 11:26,28,29, 23:5, 27:13, et sape al. It is here used evidently in the sense of devoting to punishment or destruction; and the idea is, that all who attempt to secure salvation by the works of the law, must be exposed to its penalty. It denounces a curse on all who do not yield entire obedience; and no partial compliance with its demands can save from the penalty.

For it is written. The substance of these words is found in De 27:26 "Cursed be he that confirmeth not all the words of this law to do them." It is the solemn close of a series of maledictions which Moses denounces in that chapter on the violators of the law. In this quotation, Paul has given the sense of the passage, but he has quoted literally neither from the Hebrew nor from the Septuagint. The sense, however, is retained. The word "cursed" here means, that the violator of the law shall be devoted to punishment or destruction. The phrase, "that continueth not," in the Hebrew is "that confirmeth not"--that does not establish or confirm by his life. He would confirm it by continuing to obey it; and thus the sense in Paul and in Moses is substantially the same. The word "all" is not expressed in the Hebrew in Deuteronomy, but it is evidently implied, and has been inserted by the English translators. It is found, however, in six MSS. of Kennicott and De Rossi; in the Samaritan text; in the Septuagint; and in several of the Targums. --Clarke.

The book of the law. That is, in the law. This phrase is not found in the passage in Deuteronomy. The expression there is, "the words of this law." Paul gives it a somewhat larger sense, and applies it to the whole of the law of God. The meaning is, that the whole law must be obeyed, or man cannot be justified by it, or will be exposed to its penalty and its curse. This idea is expressed more fully by James, 2:10, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;" that is, he is guilty of breaking the law as a whole, and must be held responsible for such violation. The sentiment here is one that is common to all law, and must be, from the nature of the case. The idea is, that a man who does not yield compliance to a whole law, is subject to its penalty, or to a curse. All law is sustained on this principle. A man who has been honest, and temperate, and industrious, and patriotic, if he commits a single act of murder, is subject to the curse of the law, and must meet the penalty. A man who has been honest and honourable in all his dealings, yet if he commit a single act of forgery, he must meet the curse denounced by the laws of his country, and bear the penalty. So in all matters pertaining to law: no matter what the integrity of the man, no matter how upright he has been, yet for the one offence the law denounces a penalty, and he must bear it. It is out of the question for him to be justified by it. He cannot plead as a reason why he should not be condemned for the act of murder or forgery, that he has in all other respects obeyed the law, or even that he has been guilty of no such offences before. Such is the idea of Paul in the passage before us. It was clear to his view that man had not, in all respects, yielded obedience to the law of God. If he had not done this, it was impossible that he should be justified by the law, and he must bear its penalty.

(g) "it is written" De 27:26

Albert Barnes, 1834 · public domain

Verse 10 As many as are of the works of the law - All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God's broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word כל col, All, in Deu 27:26, which answers to the apostle's word πασι, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and De Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.

Adam Clarke, 1831 · public domain