For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the book of the law to do them.
All Commentaries on Galatians 3:10 Go To Galatians 3
Cornelius a Lapide
AD 1637
For as many as are of the works of the law are under a curse. He inquired in verse5 whether righteousness comes from the law or from faith. He replied, "From faith," and then proved his answer by the example of Abraham. He now proceeds to a third proof, by destroying the alternative, viz, that it is not of the law. So far from the law bestowing a blessing, those who are under it are under a curse—exposed to eternal damnation. This he argues thus: Whoever does not keep the whole law is cursed by the law. But no one keeps the whole law without the grace of Christ, as I suppose you know from your own experience; for you know that the law teaches, threatens, and punishes only, but does not confer grace; therefore, without faith no one is free from the curse of the law pronounced by it against those who transgress it. The law curses, faith alone blesses.
If any one wishes the argument put more in syllogistic form, it may be thrown into the mood barbara thus. Whoever breaks any law is cursed by it. But all who are under the law, and are shut off from the grace of Christ, break the law; therefore, all who are under the law are cursed by it. The major is proved by Deut. xxvii26; the minor is supposed to be known by experience, and hence the conclusion follows. Of course the minor must be granted, else the Judaisers might say to the Galatians: We are as much under a blessing as a curse, for if the law curses those who break it, it also blesses those who keep it, as is said in Deut. xxviii2.
For it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Though Aquila, Symmachus, Theodotion, the LXX, render the word we translate continueth somewhat differently, yet the sense is the same throughout. Whoever does not by his deeds establish, strengthen, settle the law, is accursed by it. This is the major of the syllogism just stated.
1. Observe that he passes over the minor, because it was admitted. Calvin, however, makes it to be this: But no one can fulfil the law; therefore, the law imposes what is impossible, and consequently all are under its curse. But this is an impious proposition. If modified thus: No one keeps the law without the faith of Christ, therefore all without that faith are under the curse of the law, then it becomes orthodox. God does not command impossibilities. Although by natural strength a man cannot keep the whole law, yet he can by supernatural, and this latter God gives to all that ask Him, whether Jews or Gentiles.
2. Observe, in the second place, that not all were accursed who broke any law. For some laws, though of Divine origin, obliged under venial sin only, because of the nature of their subject-matter, as, e.g, the law forbidding the mother to be taken in the nest with her young ( Deuteronomy 22:6.), and the law forbidding a vineyard to be sown with divers seeds (ver9), and the law forbidding a garment to be woven of flax and wool (ver11). It is evident, therefore, that Deut. xxvii, quoted by S. Paul, refers to the Decalogue, which contains commandments of great importance. It is because they oblige under mortal sin that he is cursed who breaks one of them. A reference to Deut. xxvii. will show this to be the case. The Apostle assumes that no one can keep the whole Decalogue without the grace of Christ, and he thence concludes that all who are under the law are cursed by it.
