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13Christ redeemed us from the curse of the law by becoming 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 might receive the promise of the Spirit through faith.


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13. Christ hath redeemed us. The apostle had made all who are under the law subject to the curse; from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it, by shewing that Christ hath made us free, which still farther aids his purpose. If we are saved, because we have been freed from the curse of the law, then righteousness is not by the law. He next points out the manner in which we are made free.

It is written, Cursed is every one that hangeth on a tree. Now, Christ hung upon the cross, therefore he fell under that curse. But it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, he does not say that Christ was cursed, but, which is still more, that he was a curse, — intimating, that the curse “of all men 5959     “La malediction de tous hommes.” was laid upon him” (Isaiah 53:6.) If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession of which we glory. It was not unknown to God what death his own Son would die, when he pronounced the law, “He that is hanged is accursed of God.” (Deuteronomy 21:23.)

But how does it happen, it will be asked, that a beloved Son is cursed by his Father? We reply, there are two things which must be considered, not only in the person of Christ, but even in his human nature. The one is, that he was the unspotted Lamb of God, full of blessing and of grace; the other is, that he placed himself in our room, and thus became a sinner, and subject to the curse, not in himself indeed, but in us, yet in such a manner, that it became necessary for him to occupy our place. He could not cease to be the object of his Father’s love, and yet he endured his wrath. For how could he reconcile the Father to us, if he had incurred his hatred and displeasure? We conclude, that he “did always those things that pleased” (John 8:29) his Father. Again, how would he have freed us from the wrath of God, if he had not transferred it from us to himself? Thus, “he was wounded for our transgressions,” (Isaiah 53:5,) and had to deal with God as an angry judge. This is the foolishness of the cross, (1 Corinthians 1:18,) and the admiration of angels, (1 Peter 1:12,) which not only exceeds, but swallows up, all the wisdom of the world.

14. That the blessing of Abraham. Having said that “Christ hath redeemed us from the curse of the law” he now applies that statement more closely to his purpose. The promised blessing of Abraham is founded on this, and flows from it to the Gentiles. If the Jews must be delivered from the law, in order to become the heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit? And if that blessing is found in Christ alone, it is faith in Christ which alone brings it into our possession.

The promise of the Spirit appears to me to mean, agreeably to a Hebrew idiom, a spiritual promise. Although that promise relates to the New Testament, “I will pour out my Spirit upon all flesh,” (Joel 2:28,) yet, in this passage, Paul refers to another subject. The spirit is here contrasted with all outward things, not with ceremonies merely, but with lineal descent, so as to leave no room for diversity of rank. From the nature of the promise, he proves that Jews differ nothing from Gentiles; because, if it is spiritual, it is received by faith alone.




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