Galatians 3:10
All who rely on works of the law are under a curse. For it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law."
All who rely on works of the law
This phrase addresses those who depend on adherence to the Mosaic Law for their justification before God. The Greek word for "rely" (ἐξ ἔργων νόμου) implies a dependence or trust in one's own ability to fulfill the law's requirements. Historically, the Jewish people were given the Law as a covenant with God, but Paul emphasizes that relying solely on these works for salvation is insufficient. The Law was never intended to be the ultimate means of salvation but rather a guide to reveal sin and point towards the need for a Savior.

are under a curse
The term "curse" (κατάρα) in this context refers to the divine judgment and separation from God that results from failing to uphold the Law perfectly. In the ancient world, a curse was a powerful pronouncement that brought about misfortune or punishment. Biblically, it signifies the consequences of sin and disobedience. Paul is highlighting the impossibility of achieving righteousness through the Law, as no one can keep it perfectly, thus placing them under a curse.

For it is written
This phrase introduces a quotation from the Old Testament, specifically Deuteronomy 27:26. Paul uses this to support his argument with scriptural authority, showing that his teaching is consistent with the Hebrew Scriptures. The phrase underscores the continuity and fulfillment of the Old Testament in the New Testament revelation.

Cursed is everyone who does not continue
The word "cursed" reiterates the severe consequences of failing to uphold the Law. The Greek word for "continue" (ἐμμένει) suggests a persistent, ongoing action. It implies that the Law demands perfect and continuous obedience, which is humanly impossible. This highlights the futility of seeking justification through the Law, as even a single failure results in being cursed.

to do everything written in the Book of the Law
This phrase emphasizes the comprehensive nature of the Law's demands. "Everything" (πᾶσιν) indicates that partial obedience is insufficient; the Law requires complete adherence. The "Book of the Law" refers to the Torah, the first five books of the Old Testament, which contain the commandments given to Israel. Historically, these laws governed every aspect of Jewish life, but Paul points out that they ultimately reveal humanity's inability to achieve righteousness on their own.

Persons / Places / Events
1. Paul the Apostle
The author of the letter to the Galatians, addressing the churches in Galatia about the dangers of relying on the law for justification.

2. Galatia
A region in modern-day Turkey where the recipients of the letter resided. The Galatian churches were struggling with the influence of Judaizers who insisted on adherence to the Mosaic Law.

3. Mosaic Law
The body of laws given to Moses in the Old Testament, which includes moral, ceremonial, and civil laws. Paul references this to highlight the impossibility of achieving righteousness through the law.

4. Judaizers
A group of Jewish Christians who taught that Gentile converts must adhere to the Mosaic Law, including circumcision, to be saved.

5. Deuteronomy 27:26
The Old Testament scripture Paul quotes, emphasizing the curse upon those who do not uphold the entire law.
Teaching Points
The Impossibility of Law-Based Righteousness
The law demands perfect obedience, which is impossible for fallen humanity. This highlights our need for a Savior.

The Purpose of the Law
The law serves to reveal sin and our need for grace. It is not a means to achieve righteousness but a guide to lead us to Christ.

Freedom in Christ
Believers are freed from the curse of the law through faith in Jesus Christ, who fulfilled the law on our behalf.

Living by Faith
Our relationship with God is based on faith, not on our ability to keep the law. This faith should manifest in love and obedience as a response to grace.

The Danger of Legalism
Relying on the law for justification leads to bondage and a curse. True freedom and blessing come through faith in Christ alone.
Bible Study Questions
1. How does understanding the curse of the law deepen your appreciation for Christ's work on the cross?

2. In what ways might you be tempted to rely on "works of the law" in your own life, and how can you shift your focus to faith in Christ?

3. How does the concept of the law as a "tutor" or "guardian" (Galatians 3:24) help you understand its role in God's plan?

4. What are some practical ways you can live out your faith in Christ, free from the constraints of legalism?

5. How can you encourage others in your community to embrace the freedom and grace found in Christ, rather than falling into the trap of legalism?
Connections to Other Scriptures
Romans 3:20
Paul explains that no one will be justified by the works of the law, as the law's purpose is to make us aware of sin.

James 2:10
James echoes the idea that breaking one part of the law makes one guilty of breaking all of it, underscoring the impossibility of perfect adherence.

Deuteronomy 27:26
The original Old Testament context of the curse, highlighting the comprehensive nature of the law's demands.

Hebrews 10:1
Discusses the law as a shadow of the good things to come, pointing to the insufficiency of the law to perfect those who draw near.
A Call to the UnconvertedC. H. Spurgeon.Galatians 3:10
Cursed, EtcJ. Lyth.Galatians 3:10
Death Under the CurseGalatians 3:10
Man's Condition Under the CurseGalatians 3:10
Mercy Needed by AllT. Guthrie, D. D.Galatians 3:10
No Salvation by WorksDr. Guthrie.Galatians 3:10
One Sin RuinousJ. Bate.Galatians 3:10
Redemption from the Curse of the LawExpository Outlines of SermonsGalatians 3:10
Righteousness by WorksGalatians 3:10
Sinners Under the CurseD. Clarkson, B. D.Galatians 3:10
The Claims of the LawSwinnock.Galatians 3:10
The Condition of Men Under the Broken CovenantGalatians 3:10
The CurseJ. Lyth.Galatians 3:10
The CursePhilip Henry.Galatians 3:10
The Curse and its RemovalEmilius Bayley, B. D.Galatians 3:10
The Curse of the LawS. H. Tyng, D. D., T. Manton.Galatians 3:10
The Curse RealizedC. H. Spurgeon.Galatians 3:10
The Desert of SinT. Boston, D. D.Galatians 3:10
The Misery of Those Under the Broken CovenantT. Boston, D. D.Galatians 3:10
The Slightest Flaw is FatalA. B. Grosart, LL. D., T. Brooks.Galatians 3:10
Transgressors of the Law are Under the CurseE. Hopkins, D. D.Galatians 3:10
Appeal to Experience and ScriptureR. Finlayson Galatians 3:1-14
The Bewitchery of LawR.M. Edgar Galatians 3:1-14
People
Galatians, Paul
Places
Galatia
Topics
Abide, Accursed, Book, Continue, Continueth, Curse, Cursed, Depending, Doesn't, Faithful, Law, Obedience, Observing, Ordered, Perform, Practise, Precepts, Principle, Rely, Remaining, Works, Writings, Written
Dictionary of Bible Themes
Galatians 3:10

     1640   Book of the Law
     5289   debt
     5827   curse

Galatians 3:2-14

     5110   Paul, teaching of

Galatians 3:6-14

     7512   Gentiles, in NT

Galatians 3:8-10

     6723   redemption, NT

Galatians 3:10-11

     8774   legalism

Galatians 3:10-13

     2411   cross, predictions

Galatians 3:10-14

     5380   law, and gospel
     8022   faith, basis of salvation

Library
July 8. "Having Begun in the Spirit, are Ye Now Made Perfect by the Flesh" (Gal. Iii. 3).
"Having begun in the Spirit, are ye now made perfect by the flesh" (Gal. iii. 3). Grace literally means that which we do not have to earn. It has two great senses always; it comes for nothing and it comes when we are helpless; it doesn't merely help the man that helps himself--that is not the Gospel; the Gospel is that God helps the man who can't help himself. And then there is another thing; God helps the man to help himself, for everything the man does comes from God. Grace is given to the man
Rev. A. B. Simpson—Days of Heaven Upon Earth

Thirteenth Sunday after Trinity God's Testament and Promise in Christ.
Text: Galatians 3, 15-22. 15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none
Martin Luther—Epistle Sermons, Vol. III

The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined.
Alexander Maclaren—Expositions of Holy Scripture

Lessons of Experience
'Have ye suffered so many things in vain?'--GAL. iii 4. Preached on the last Sunday of the year. This vehement question is usually taken to be a reminder to the fickle Galatians that their Christian faith had brought upon them much suffering from the hands of their unbelieving brethren, and to imply an exhortation to faithfulness to the Gospel lest they should stultify their past brave endurance. Yielding to the Judaising teachers, and thereby escaping the 'offence of the Cross,' they would make
Alexander Maclaren—Expositions of Holy Scripture

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Work of the Holy Spirit
This evening, however, I shall run away from my text somewhat. Having just in a few words endeavored to explain the meaning of the whole sentence, I intend only this evening to dwell upon the doctrine which incidentally the apostle teaches us. He teaches us that we begin in the Spirit--"Having begun in the Spirit" I have already illustrated the whole text sufficiently for our understanding if God the Holy Spirit shall enlighten us; and I shall now, I say, confine myself to the thought that Christians
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Curse Removed
"Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree."--Galatians 3:13 THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Ephesians ii. 8
For by Grace, are you saved, through Faith; and that not of your selves: it is the Gift of God. I Now come to the Second part of that Design, which I have, for some Time, had in View; viz. to examine particularly the principal of those false Pretences, and mistaken Notions, concerning the Terms of our Acceptance with God, by which Men support themselves in their Continuance in their beloved Vices; and endeavour to elude the Force, and arm themselves against the Power, of those plain Texts of Scripture,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets
Philip Schaff—History of the Christian Church, Volume I

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very
John Bunyan—Grace Abounding to the Chief of Sinners

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring
Samuel Philips—The Christian Home

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs.
J. W. McGarvey—The Four-Fold Gospel

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that
St. Augustine—On the Profit of Believing.

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

The Impotence of the Law.
HEBREWS vii. 19.--"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God." It is the aim of the Epistle to the Hebrews, to teach the insufficiency of the Jewish Dispensation to save the human race from the wrath of God and the power of sin, and the all-sufficiency of the Gospel Dispensation to do this. Hence, the writer of this Epistle endeavors with special effort to make the Hebrews feel the weakness of their old and much esteemed religion,
William G.T. Shedd—Sermons to the Natural Man

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Links
Galatians 3:10 NIV
Galatians 3:10 NLT
Galatians 3:10 ESV
Galatians 3:10 NASB
Galatians 3:10 KJV

Galatians 3:10 Commentaries

Bible Hub
Galatians 3:9
Top of Page
Top of Page