Thomas Aquinas Commentary Galatians 3:13-14

"Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree: that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith." — Galatians 3:13-14 (ASV)

Having explained the curse brought on by the Law, as well as the Law’s inability to deliver from sin, the Apostle now reveals Christ’s power to set one free from this curse.

1. First, he shows how through Christ we are set free from that curse.
2. Secondly, how in addition we receive help from Christ (verse 14).

Regarding the first point, he does three things:

1. First, he presents the author of our liberation.
2. Secondly, he explains the manner of liberation (verse 13): by being made a curse for us.
3. Thirdly, he provides the testimony of the prophets (verse 13): for it is written, Cursed is every one that hangs on a tree.

He says, therefore, first: All who relied on the works of the Law were under a curse, as has been said, and they could not be delivered by the Law. Therefore, it was necessary to have someone who would set us free, and that one was Christ. He says, Christ has redeemed us from the curse of the law. “For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, has condemned sin in the flesh” (Romans 8:3). He redeemed, I say, us—that is, the Jews—with His own precious blood: You have redeemed us in your blood (Revelation 5:9); Fear not, for I have redeemed you (Isaiah 43:1). He redeemed us from the curse of the law, that is, from guilt and penalty, so that he might redeem them who were under the law (Galatians 4:5); I will redeem them from death (Hosea 13:14).

Then, when he says, being made a curse for us, he presents the manner of our deliverance. Here it should be noted that a curse is something spoken as an evil. There can be two kinds of curses, corresponding to two kinds of evil: the curse of guilt and the curse of punishment. This passage can be understood in relation to both when it says, He was made a curse for us.

First, it can be understood regarding the evil of guilt, for Christ redeemed us from the evil of guilt. Therefore, just as in dying He redeemed us from death, so He redeemed us from the evil of guilt by being made a curse—that is, a curse of guilt. This is not because there was any sin in Him—for He did not sin, neither was guile found in his mouth, as it says in 1 Peter 2:22—but only according to the opinion of men, particularly the Jews, who regarded Him as a sinner: If he were not a criminal, we would not have delivered him up to you (John 18:30). In this sense, it is said of Him, Him who knew no sin He has made sin for us (2 Corinthians 5:21).

He says “a curse,” and not “accursed,” to show that the Jews regarded Him as the worst type of criminal. Thus they said, This man is not of God who does not keep the sabbath (John 9:16), and, For a good work we do not stone you, but for sin and for blasphemy (John 10:33). Therefore, he says Christ was made “curse” itself for us, in the abstract, as if to say He was the embodiment of a curse.

Secondly, it is explained regarding the evil of punishment. For Christ freed us from punishment by enduring our punishment and our death, which came upon us from the curse of sin itself. Therefore, since He endured this curse of sin by dying for us, He is said to have been made a curse for us. This is similar to what is said in Romans 8:3: God sent his own Son in the likeness of sinful flesh and of sin, that is, of mortal flesh. Him who knew no sin—namely, Christ, who committed no sin—God the Father had made sin for us, that is, made Him suffer the punishment of sin when He was offered for our sins (2 Corinthians 5:21).

Then He gives the testimony of Scripture when he says, for it is written: “Cursed is every one that hangs on a tree.” This is from Deuteronomy 21:23. Here it should be noted, according to a gloss, that in Deuteronomy, from which this passage is taken, our version, as well as the Hebrew, has: “Cursed by God is everyone that hangs on a tree.” However, the phrase “by God” is not found in the ancient Hebrew volumes. It is believed to have been added by the Jews after the passion of Christ in order to defame Him.

But it is possible to interpret this passage regarding both the evil of punishment and the evil of guilt. Regarding the evil of punishment, it is interpreted this way: Cursed is everyone that hangs on a tree, not precisely because he hangs on a tree, but because of the guilt for which he hangs. In this way, Christ was thought to be cursed when He hung on the cross, because He was being punished with an extraordinary punishment. According to this explanation, there is a continuity with what came before. For the Lord commanded in Deuteronomy that anyone who had been hanged should be taken down in the evening, the reason being that this punishment was more disgraceful and ignominious than any other.

He is saying, therefore, that Christ was truly made a curse for us because the death of the cross He endured is equivalent to a curse. This explains the curse as an evil of guilt—though it existed only in the minds of the Jews—because it is written: Cursed is everyone that hangs on a tree. Regarding the evil of punishment, however, Cursed is everyone that hangs on a tree is explained this way: the punishment itself is the curse, namely, that He should die in this manner. Interpreted this way, He was truly cursed by God, because God decreed that He should endure this punishment in order to set us free.

Then, when he says, that the blessing of Abraham might come on the Gentiles through Christ Jesus, he addresses the hope which we acquire through Christ in addition to being freed from the curse. Not as the offence, so also the gift (Romans 5:16), but the gift is much greater, because He both frees us from sin and confers grace.

First, therefore, he mentions the fruit of this work and those to whom it is given, saying, that the blessing of Abraham might come on the Gentiles through Christ Jesus. It is as if to say: He was made a curse for us not only to remove a curse but also to enable the Gentiles, who were not under the curse of the Law, to receive the blessing promised to Abraham: In your seed shall all the nations of the earth be blessed (Genesis 22:18). This blessing was fulfilled for us through Christ, who is of the seed of Abraham, to whom the promises were made—and to your seed, who is Christ, as is said below (verse 16).

Now this blessing, this fruit, is that we may receive the promise of the Spirit. This refers to the promises which the Holy Spirit, given to us as a pledge and a guarantee, works in us concerning the eternal happiness He promises to us, as is said in Ephesians 1 and in 2 Corinthians 6. Furthermore, the pledge contains a guarantee, for a pledge is an assured promise concerning something to be received. For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons (Romans 8:15), and, if sons, heirs also (verse 17).

Alternatively, that we may receive the promise of the Spirit means that we may receive the Holy Spirit Himself. It is as if to say: That we may receive the promise made to the seed of Abraham concerning the Holy Spirit: Upon my servants I will pour forth my spirit (Joel 2:29). For it is through the Spirit that we are joined to Christ and become children of Abraham worthy of the blessing.

Secondly, he shows how this fruit comes to us, saying, by faith. Through faith we also obtain an eternal inheritance: Whoever comes to God must believe that He is, and that He is a rewarder of those who seek him (Hebrews 11:6). Through faith, too, we receive the Holy Spirit, because as it says in Acts 5, the Lord gives the Holy Spirit to those who obey Him through faith.