Christ redeemed us
The word "redeemed" comes from the Greek "ἐξαγοράζω" (exagorazo), which means to buy out, especially of purchasing a slave's freedom. In the historical context of the Roman Empire, redemption was a powerful concept, as slaves could be bought and set free. Here, Paul emphasizes that Christ has paid the ultimate price to liberate believers from the bondage of sin and the law's curse. This act of redemption is central to the Christian faith, highlighting the sacrificial love and grace of Jesus Christ.

from the curse of the law
The "curse of the law" refers to the penalties and judgments prescribed by the Mosaic Law for disobedience. In Deuteronomy 27-28, the blessings and curses are outlined, with curses being the consequence of failing to uphold the law. Historically, the Jewish people understood these curses as a serious matter, affecting both individuals and the nation. Paul is addressing the Galatians, who were being influenced by Judaizers to adhere to the law for salvation. He clarifies that Christ has freed them from these curses, emphasizing the sufficiency of faith in Christ alone.

by becoming a curse for us
The phrase "becoming a curse for us" is profound, indicating that Jesus took upon Himself the full weight of the law's curse. The Greek word "γίνομαι" (ginomai) suggests a transformation or becoming. Jesus, who was sinless, willingly took on the curse that was meant for humanity. This substitutionary atonement is a cornerstone of Christian doctrine, illustrating the depth of Christ's love and the extent of His sacrifice. It underscores the belief that Jesus bore the punishment that was rightfully ours, fulfilling the law's demands.

For it is written
This phrase introduces a quotation from the Old Testament, showing Paul's reliance on Scripture to validate his teachings. The use of "it is written" (Greek: "γέγραπται," gegraptai) signifies the authority and permanence of God's Word. Paul often uses this formula to connect the New Testament teachings with the Old Testament prophecies and laws, demonstrating the continuity and fulfillment of God's plan through Christ.

'Cursed is everyone who is hung on a tree.'
This quotation is from Deuteronomy 21:23, where the law states that a hanged man is cursed by God. In the Jewish context, being hung on a tree was a sign of divine judgment and disgrace. By referencing this, Paul highlights the scandal and shame of the crucifixion. Yet, it is through this very act of being "hung on a tree" that Jesus redeems humanity. The cross, a symbol of curse and shame, becomes the means of salvation and victory over sin. This paradox is central to the Christian message, transforming a symbol of death into one of hope and eternal life.

(13, 14) The Law brought a curse, but the Christian is delivered from that curse. How? Christ has taken it upon Himself. The Crucifixion brought Him under the curse of the Law. At the same time, it abolished the dominion of the Law, and threw open the Messianic blessedness to Gentiles as well as Jews: in other words, to all who gave in their adhesion to the Messiah by faith.

(13) Christ hath redeemed us.--Better, Christ redeemed us. The opening of this verse without any connecting particle lends sharpness and emphasis to the contrast. The Law brought a curse. There it stopped short. That was all it could do. The first thing that Christianity does is to undo this result of the Law by deliverance from the curse.

This deliverance is represented under the form of a ransom. Christ "bought off" the human race from the penalty of its sins, the price paid being His death. Comp. 1Corinthians 6:20; 1Corinthians 7:23, "Ye are (were) bought with a price;" 2Peter 2:1, "The Lord that bought them;" Revelation 5:9, "Thou wast slain and hast redeemed (bought) us to God by thy blood;" Revelation 14:4, "These were redeemed (bought) from among men." The word used in these passages, as well as in that before us, is the general word for "buying." But that the "buying" intended is that more definitely conveyed by the idea of "ransom" appears from the use of the special word for ransom in Matthew 20:28 ( = Mark 10:45), "The Son of Man came to give His life a ransom for many;" 1Timothy 2:6, "Who gave Himself a ransom for all." The word commonly translated "redemption" (Romans 3:24; 1Corinthians 1:30; Ephesians 1:7; Ephesians 1:14; Ephesians 4:30; Colossians 1:14; Hebrews 9:15) also contains the same special idea of "a ransoming." . . .

Verse 13. - Christ hath redeemed us from the curse of the Law (Ξριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου); Christ bought us off from the curse of the Law. The position of the word "Christ" in the Greek, heading the sentence, makes it emphatic - Christ; he alone; no means offered by the Law hath procured justification for the sinner. "Us;" not merely the Israelites after the flesh, who were visibly under the Law: but either all mankind, Gentiles as well as Israelites, being declared by the Law unclean and unholy, both ceremonially and morally, and thus under its curse (comp. "for us," 2 Corinthians 5:21); or God's people, the children of Abraham, prospective as well as present (comp. John 11:50-52 and Galatians 4:5). "Redeemed," or "bought us off." The same compound Greek verb occurs Galatians 4:5, "That he might redeem [buy off] them who were under the Law;" obviously, buy off from being under it. Another Greek verb, λυτρόω, ransom, is rendered "redeem" in Titus 2:14; 1 Peter 1:18; whence the compound verbal noun ἀπλούτρωσις, redemption, in Romans 3:24; Romans 8:23; 1 Corinthians 1:30, etc. The apostle may be supposed to have preferred to use ἐξαγοράζω here, as pointing more definitely to the price which the Redeemer paid; for in λυτρόω, redeem, this notion of a price paid often lies so far in the background as to leave the verb to denote simply "deliver." The un-compounded verb ἀγοράζω, buy, is found with reference to Christ's death in 1 Corinthians 6:20 and 1 Cor 7:23, "Ye were bought with a price;" 2 Peter 2:1, "The Master that bought them;" Revelation 5:9, "Didst purchase unto God with thy blood." In the present passage it is not the blood of Christ, as in 1 Peter 1:18, that is regarded as the purchase money, - for the notion of expiation with blood of sacrifice is not even glanced at; but rather, as the next words show, his taking upon him the accursedness and pollution which by the Law attached to every one crucified. "From the curse of the Law;" its cursing affects us no more. God's people are, in Christ. no longer, as they were before, subject to his disapproval or abhorrence, in consequence of transgressing the positive, ceremonial enactments of the Law of Moses. In respect to that class of transgressions, its cursing expended itself, and perished, upon the crucified body of the Son of God. Being made a curse for us (γενόμενος ὐπὲρ ἡμ῀ν κατάρα); having become on our behalf a curse. The position of κατάρα makes it emphatic. The form of expression, "become a curse," instead of "become accursed," is chosen to mark the intense degree in which the Law's curse fastened upon the Lord Jesus. Compare the expression, "made him on our behalf sin," in 2 Corinthians 5:21. Probably the form of expression was suggested to the apostle by that found in the Hebrew of the passage of Deuteronomy which he proceeds to cite (see next note but one). The preposition ὑπέρ, "for,... . on behalf of," may possibly mean "in place of," as (perhaps) in Philemon 1:13; but this idea would have been more distinctly expressed by ἀντί: and the strict notion of substitution is not necessary to the line of argument here pursued. For it is written (γέγραπται γὰρ). But the more approved reading is ὅτι γέγραπται, because it is written; which more definitely marks the writer's purpose of vindicating the propriety of his using so strong an expression as "becoming a curse." Cursed is every one that hangeth on a tree (ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου); or, upon wood (Deuteronomy 21:23). The Septuagint has Κεκατηραμένος [or, Κατηραμένος] ὑπὸ Θεοῦ πᾶς κρεμάμενος [or, πᾶς ὁ κρ.] ξύλου, "Cursed by God is every one hanging on a tree." The Hebrew is qillath elohim talui, "a curse of God is he that is hanged." The words, "every one" and "on a tree," are additions made by the Septuagint; the latter expression, however, is found in the preceding clause, as also in the preceding verse; so that the sense is given rightly. The apostle departs from the Septuagintal rendering of the Hebrew phrase, "a curse of God," probably because he regarded the rendering as inaccurate; for the phrase, "curse of God," is probably a strongly intensive form of expression, like "wrestlings of God," in Genesis 30:8 ("great wrestlings," Authorized Version). See note on "exceeding great city" (Hebrew, "a city great unto God") in Jonah 3:3, in 'Speaker's Commentary.' According to this view, ἐπικατάρατος, in which the element ἐπὶ is intensive, is a just interpretation; while it also makes the clause more striking as an antithesis to the ἐπικατάρατος, etc., in ver. 10. We are, per haps, justified in adding that it would not have exactly suited the apostle's purpose to admit the words," by God;" for, though the Law pronounced the crucified Jesus a "curse," God, in the apostle's feeling, did not in this case ratify the Law's malediction. To understand the bearing of the verse rightly it is necessary to be quite clear as to the sense in which Christ is here said to have become a curse. The context shows that he became a curse simply by hanging upon a tree. No spiritual trans action, such as that of our guilt being laid upon him, comes into view here at all. It was simply the suspension upon a cross that imparted to him, in the eye of the Law, this character of accursedness, of extreme abhorrent defilement. In other words, the accursedness was the extreme of ceremonial pollutedness - ceremonial, with no admixture of guilt or spiritual pollution. It has, indeed, been attempted by critics, Jewish as well as Christian, as Bishop Lightfoot has shown, to justify this aphorism of the Law, by the plea that one thus punished might inferentially be supposed to have merited this form of execution by some especial enormity of guilt. But, plainly, such previous guiltiness might not have been present; the man crucified, or impaled, or hung might have suffered upon a false accusation. But though he bad suffered unjustly, his being gibbeted would, notwithstanding his innocence, constitute him "a curse of God" all the same. Ceremonial pollutedness, as well as ceremonial purity, was altogether independent of moral considerations. And at present the line of thought which the apostle is following relates simply to questions of Levitical or ceremonial purity or defilement. Have Christian believers as such anything to do with these matters? This is the point at issue. The apostle proves that they have nothing to do with them, upon the ground that the crucifixion of Christ did away wholly with the ceremonial Law. It will only confuse the reader if he supposes that the apostle means here to embody the whole doctrine of Christ's sacrificial atonement; he is at present concerned with stating the relation which his passion bore to the Law. The passage before us illustrates the meaning of the words in Galatians 2:19, "I through the Law died unto the Law:" he felt himself disconnected from the ceremonial Law, in consequence of that Law pronouncing Christ crucified "a curse of God." A question arises, how far the crucifixion of Christ, viewed in this particular aspect of its constituting him in the eye of the ceremonial Law an accursed thing, modified for those who believe on him the effect of the malediction which the Law pronounced upon such as violated its moral precepts. The following observations are offered for the reader's consideration. The Law given in the Pentateuch is uniformly spoken of in Scripture as forming one whole. Composed of precepts, some moral, some ceremonial, some partaking mixedly of both qualities, it constituted, however, one entire coherent system. If a part of it was destroyed, the whole Law as such itself perished. If so, then the cross of Christ, by annihilating its ceremonial enactments, shattered in pieces the whole legislation, so that the disciples of Christ are no longer at all under its dominion, or subjects jurisprudentially (so to speak) to its coercive punitive power. Yet its moral precepts, so far as they embodied the eternal principles of rectitude, would, so far, and because they do so, and not because they were part of the Law given through Moses, continue to express the will of God concerning us. Being, however, "letter" and not "spirit," they were always altogether inadequate expressions of that Divine will - a will which is spiritual, 'which is evermore changing its form and aspect towards each human soul, according to the ever-varying conditions of its spiritual position. The moral precepts of the Law are for us no more than types or figures, mere hints or suggestions of the spiritual duties which they refer to; they cannot be regarded as definitively regulative laws at all. Thus they appear to be treated by Christ and his apostles; as e.g. Matthew 5:21-37; 1 Corinthians 9:8-10; and it is in this light that the Church of England regards them, in reciting the Decalogue in her Pre-Communion Office. And, analogously, the curse which the Law pronounces upon those who set any of its precepts at nought, whether moral or ceremonial, may be regarded as a mere type, revealing, or rather giving a slightest most imperfect glimpse of, the wrath with which the Divine justice burns against wilful transgressors of the eternal Law; a hint or suggestion, again, and not its direct denouncement. God's people, however, by being through faith united to the crucified and risen Christ, become through his cross dead to the whole Law of Hoses, both as regulative and as punitive, - freed from it absolutely; not, however, to be without Law unto God; only, the Law they are now under is a spiritual Law, one conformable to the nature of that dispensation of life and of the Spirit, to which through the Risen One they belong. With this view it agrees that the execration which the Law pronounced upon the Son of God as crucified, and by pronouncing which the Law itself perished, is to be regarded as a most significant and impressive symbol of the spiritual import of our Lord's death. It pronounces to the universe that, for those who by faith are one with Christ, the wrath of Divine justice against them as sinners is quenched - quenched in the infinite, Divine love and righteousness of Christ.

Parallel Commentaries ...


Christ
Χριστὸς (Christos)
Noun - Nominative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

redeemed
ἐξηγόρασεν (exēgorasen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1805: From ek and agorazo; to buy up, i.e. Ransom; figuratively, to rescue from loss.

us
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

curse
κατάρας (kataras)
Noun - Genitive Feminine Singular
Strong's 2671: Cursing; a curse; meton: a doomed one. From kata and ara; imprecation, execration.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

by becoming
γενόμενος (genomenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

a curse
κατάρα (katara)
Noun - Nominative Feminine Singular
Strong's 2671: Cursing; a curse; meton: a doomed one. From kata and ara; imprecation, execration.

for
ὑπὲρ (hyper)
Preposition
Strong's 5228: Gen: in behalf of; acc: above.

us.
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

For
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“Cursed [is]
Ἐπικατάρατος (Epikataratos)
Adjective - Nominative Masculine Singular
Strong's 1944: From epi and a derivative of kataraomai; imprecated, i.e. Execrable.

everyone
πᾶς (pas)
Adjective - Nominative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

is hung
κρεμάμενος (kremamenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 2910: To hang, hang up, suspend; mid: To be hanging, hang. A prolonged form of a primary verb; to hang.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

a tree.”
ξύλου (xylou)
Noun - Genitive Neuter Singular
Strong's 3586: From another form of the base of xestes; timber; by implication, a stick, club or tree or other wooden article or substance.


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NT Letters: Galatians 3:13 Christ redeemed us from the curse (Gal. Ga)