Galatians 3:10 · Bible study
Galatians 3:10 Commentary: Under the Curse of the Law
Greek · 11 what the commentators say
Meaning in one sentence
Paul argues that those who rely on keeping the law are under a curse because the law demands perfect, continuous obedience.
Research Summary
- Meaning: Everyone who tries to be justified by keeping the law is condemned because the law demands perfect, continuous obedience, something no sinner can provide.
- Key words: “Works of the law” (ἔργων νόμου), efforts to obey the Mosaic law as a basis for righteousness; “under a curse” (ὑπὸ κατάραν), under divine condemnation; “continue” (ἐμμένει), abide in, remain faithful within.
- Main debate: Whether Paul’s quotation of Deuteronomy 27:26 accurately reflects the Hebrew text or follows the Septuagint’s expanded reading (Clarke notes the Hebrew lacks “all” but the LXX and other witnesses include it).
- Theological theme: The law exposes human inability and drives sinners to the only remedy, Christ, who took the curse upon Himself (Gal 3:13).
- Best use: Preach this verse as the bad news that makes the good news of justification by faith both necessary and glorious.
Translation Comparison
BSB Berean Standard Bible 2020
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.”
WEB World English Bible 2000
For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.”
KJV King James Version 1769
For as many as are of the works of the law are under the curse: 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.
ASV American Standard Version 1901
For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.
YLT Young's Literal Translation 1898
for as many as are of works of law are under a curse, for it hath been written, `Cursed is every one who is not remaining in all things that have been written in the Book of the Law--to do them,'
Darby Darby Bible 1890
For as many as are on the principle of works of law are under curse. For it is written, Cursed is every one who does not continue in all things which [are] written in the book of the law to do them;
Douay-Rheims Douay-Rheims Bible 1899
For as many as are of the works of the law are under a curse. For it is written: Cursed is every one that abideth, not in all things which are written in the book of the law to do them.
Translations in other languages (10 available)
Porque todos los que son de las obras de la ley, están bajo de maldición. Porque escrito está: Maldito todo aquel que no permaneciere en todas las cosas que están escritas en el libro de la ley, para hacerlas|strong="G4160, G0846".
Pois todos os que são das obras da Lei estão sob maldição, porque está escrito: Maldito todo aquele que não permanecer em todas as coisas que estão escritas no livro da Lei, para fazê-las.
Car tous ceux qui s’attachent aux œuvres de la loi sont sous la malédiction; car il est écrit: Maudit est quiconque n’ observe pas tout ce qui est écrit dans le livre de la loi, et ne le met pas en pratique.
Denn die mit des Gesetzes Werken umgehen, die sind unter dem Fluch. Denn es steht geschrieben: “ Verflucht sei jedermann, der nicht bleibt in alle dem, was geschrieben steht in dem Buch des Gesetzes, daß er's tue.”
Want zovelen als er uit de werken der wet zijn, die zijn onder den vloek; want er is geschreven: Vervloekt is een iegelijk, die niet blijft in al hetgeen geschreven is in het boek der wet, om dat te doen.
Poiché tutti coloro che si basano sulle opere della legge sono sotto maledizione; perché è scritto: Maledetto chiunque non persevera in tutte le cose scritte nel libro della legge per metterle in pratica!
Albowiem ile ich jest z uczynków zakonu, pod przeklęstwem są; bo napisane: Przeklęty każdy, który by nie został we wszystkiem, co napisane w księgach zakonu, aby to czynił.
а все, утверждающиеся на делах закона, находятся под клятвою. Ибо написано: проклят всяк, кто не исполняет постоянно всего, что написано в книге закона.
凡 以行 律法 為本的，都是 被咒詛的；因為 經上記著：「凡 不 常 照 律法 書 上 所記 一切之事 去行 的，就被咒詛。」
For all who are of the works of the law are under a curse: because it is said in the Writings, A curse is on everyone who does not keep on doing all the things which are ordered in the book of the law.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Galatians 3:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Paul’s phrase “as many as are of the works of the law” refers to anyone who seeks to be justified by doing what the law commands (Barnes, Calvin, Gill). Such persons are “under a curse”, not merely a vague misfortune, but the specific condemnation the law pronounces on those who fail to obey it perfectly. As Calvin notes, Paul’s logic rests on an unstated syllogism: the law curses every transgressor; no human being has kept the law flawlessly; therefore everyone who depends on the law is cursed. The apostle quotes Deuteronomy 27:26 to prove that the law itself requires both universal and unfailing obedience, it demands that one “continue in all things” written in the book of the law. Bengel (cited by Cambridge) observes the two key terms: “in all things” (no partial compliance) and “continueth” (no interruption). Since no fallen person meets that standard, the law offers no path to life; it only condemns. Vincent’s Word Studies adds that the absence of the article before “curse” (κατάραν) makes the condition general: the law leaves one in a state of alienation from God, exposed to penalty in this life and the next. The commentators uniformly see this as a deliberate contrast to the blessing that comes by faith in Christ (Gal 3:9). The point is not to denigrate the law itself but to shatter any confidence in law-keeping as a way of salvation.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: All traditions agree that this verse teaches that no one can be justified by trying to keep the law, because the law demands perfect obedience and everyone falls short — making the curse universal apart from Christ.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'works of the law' | It refers to efforts to keep the Mosaic law (moral and ceremonial) as a means of earning righteousness before God. | Barnes includes both moral and ceremonial law; some interpreters focus more narrowly on ceremonial boundary markers (circumcision, food laws), the so-called 'new perspective on Paul' argues the phrase primarily denotes Jewish identity markers. |
| The nature of the curse | It is a condition of divine condemnation, alienation from God and exposure to His judgment. | Whether it is primarily eschatological (final destruction, Meyer) or a present condition of separation with temporal and eternal consequences (Vincent, Wesley). |
| Accuracy of the Old Testament quotation | Paul quotes Deuteronomy 27:26 to show the law imposes a curse on imperfect obedience. | The Hebrew Masoretic text lacks the word 'all' (כל); Paul follows the Greek Septuagint version. Jerome claimed Jews suppressed 'all' to avoid the force of Paul’s argument (Clarke). |
| Who is 'under the curse'? | All who rely on works of the law, whether Jew or Gentile, fall under the curse because no one perfectly obeys. | Some (especially in Reformed tradition) see the curse as applying to all humanity, since the law written on the heart condemns everyone (Rom 2:14-15). Others limit it to those explicitly under the Mosaic covenant, though Paul universalizes the principle. |
Historical & Cultural Context
Paul writes to Galatian churches troubled by teachers who insisted that Gentile believers must adopt the Mosaic law, including circumcision and dietary rules, to be fully justified. In Galatians 3:10 he mounts a devastating argument: far from securing blessing, the law itself pronounces a curse on all who rely on it.
The quotation comes from Deuteronomy 27:26, the last of twelve curses spoken from Mount Ebal as Israel entered the Promised Land. Moses commanded that the people say “Amen” to each curse, including the final one against anyone who does not “uphold the words of this law by doing them” (Deut 27:26). This covenant ceremony underscored the seriousness of Israel’s obligation: obedience would bring blessing (Deut 11:26), disobedience would bring curse (Deut 11:28). The “book of the law” refers to the written Torah, the covenant document that defined Israel’s relationship with God.
Paul follows the Septuagint (Greek Old Testament) version, which reads “all the words of this law” and includes the word “all”, a reading supported by the Samaritan text and several Hebrew manuscripts (Clarke). The phrase “continue in all things” (ἐμμένει, “remain in,” “abide by”) pictures the law as a boundary or domain; one must stay inside it at every point. This set a standard no one could meet, as the Old Testament itself acknowledges (Jer 11:3; Ezek 18:4).
By invoking the curse from Deuteronomy, Paul turns the Judaizers’ weapon against them. They had argued that the law was necessary for righteousness. Paul counters: the law does not give righteousness; it curses. The only escape is the one he announces in verse 13: Christ became a curse for us, taking the law’s condemnation on Himself so that the blessing of Abraham might come to Gentiles through faith.
Textual Notes
The Hebrew text of Deuteronomy 27:26 reads “Cursed is he who does not uphold the words of this law by doing them”, lacking the word “all.” Paul’s quotation includes “all things” (πᾶσιν), following the Septuagint. Adam Clarke notes that Jerome accused Jewish scribes of suppressing “all” to blunt Paul’s argument. Six Hebrew manuscripts compiled by Kennicott and De Rossi, the Samaritan text, the Samaritan Targum, and the vast majority of Septuagint manuscripts contain the word. The variant does not change the sense: any transgression breaks the law (James 2:10). The reading Paul uses is well-attested and faithful to the covenant standard.
Reception History
Galatians 3:10 has played a decisive role in Christian debates about law and grace. In the patristic era, Irenaeus and Augustine cited it to demonstrate that the law could not save and that human nature needed divine grace. During the Reformation, both Luther and Calvin made this verse a cornerstone of the law-gospel distinction: the law terrifies and condemns, driving sinners to Christ. In Wesleyan tradition, John Wesley’s notes emphasize that the law requires “perfect, uninterrupted, and perpetual obedience”, a standard only faith in Christ can satisfy. The verse continues to be a key text for articulating justification by faith alone across Protestant, Catholic (particularly in ecumenical dialogues on justification), and Orthodox traditions, though each interprets the relationship between faith and works differently. Its raw confrontation with human self-reliance has made it a perennial source of pastoral clarity and gospel hope.
Preaching This Verse
Three-point outline
- The condition of works. “As many as are of the works of the law”, this describes everyone who trusts in their own obedience, whether moral or ceremonial (Barnes). The law demands perfection.
- The curse of the law. The law does not bless those who try; it curses those who fail. Perfect, continuous obedience is required: “in all things,” “continueth not.” No one qualifies.
- The curse removed by Christ. Paul’s argument drives us to the gospel. Christ “redeemed us from the curse of the law, having become a curse for us” (Gal 3:13).
Five-point outline
- Relying on the law places us under a curse. The law pronounces condemnation, not blessing, on the disobedient.
- The law demands perfect obedience. “All things” and “continueth” show the scope and duration required.
- No one can meet that standard. Fallen human nature cannot produce perfect, uninterrupted obedience (Calvin).
- Therefore all who depend on the law are condemned. The curse is universal; only faith in Christ can remove it.
- Christians are freed from the curse, not from the law’s moral guidance. The law still teaches God’s will, but it no longer condemns those in Christ.
Illustration hooks
- Earned approval. A child who thinks she must earn her parents’ love by perfect behavior. No matter how hard she tries, one mistake feels like total failure. The law works that way, it demands a perfect record.
- Contract fine print. A loan agreement with a clause that says “the full balance is due immediately if any single payment is late by one day.” The law’s fine print says “cursed is everyone who does not continue in all things.”
Questions your congregation is asking
- “If we’re not saved by keeping the law, does that mean we can ignore God’s commands?” Paul’s answer is no: faith establishes the law (Rom 3:31). The law remains a guide, but not a ladder to salvation.
- “Does ‘under a curse’ mean God is angry with me when I sin?” For believers, Christ absorbed that curse. The condemnation is gone, even while sin still grieves the Spirit.
- “Why does Paul seem to misquote Deuteronomy?” Paul uses the standard Greek translation (Septuagint) which includes “all.” The Hebrew can be read the same way. He is faithful to the meaning.
Leading a Discussion
Paul cuts off any hope of being made right with God through our own efforts. The law does not help; it condemns. This passage forces us to see our need for Christ. As you discuss, let the weight of the law’s demand press you toward the freedom of the gospel.
Discussion questions
- Observation: According to verse 10, what is the result for those who rely on “works of the law”? What phrase from Deuteronomy does Paul quote?
- Interpretation: Why does Paul emphasize that the law requires one to “continue in all things” written in the book? What does that say about the character of the law?
- Interpretation: The word “curse” (κατάρα) appears without the definite article in Greek. How does Vincent’s comment help us understand the nature of the curse?
- Connection: How does verse 10 contrast with verse 9 (“those who are of faith are blessed with faithful Abraham”)?
- Application: In what areas of life do you still find yourself trying to earn God’s favor by your own efforts? How does this verse expose that impulse?
- Application: If the law cannot save, what purpose does it serve for Christians today? (Consider Paul’s later argument in Galatians 3:24-25 about the law as a guardian.)
- Hope: Read Galatians 3:13. How does knowing that Christ “became a curse for us” change how you read verse 10?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 11:26 | Behold, I set before you today a blessing and a curse: |
| Deuteronomy 11:28 | and the curse, if you do not listen to the commandments of Yahweh your God, but turn away out of the way which I command you today, to go after other gods which you have not known. |
| Deuteronomy 27:26 | ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’” |
| Deuteronomy 29:20 | Yahweh will not pardon him, but then Yahweh’s anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and Yahweh will blot out his name from under the sky. |
| Isaiah 43:28 | Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel an insult.” |
| Jeremiah 11:3 | and say to them, Yahweh, the God of Israel says: ‘Cursed is the man who doesn’t hear the words of this covenant, |
| Ezekiel 18:4 | Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die. |
| Matthew 25:41 | Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the ancient Hebrew text of Deuteronomy 27:26 originally included the word "all," but Jewish scribes later removed it to avoid the implication that they had to obey every command. He cites manuscript evidence showing the original reading, which Paul uses to argue that everyone under the law is under a curse.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the law demands total, unbroken obedience. No amount of partial compliance can save someone from its curse, just as a person who commits one murder cannot plead a lifetime of good behavior. The law condemns anyone who fails at any single point.
Calvin's Commentaries Reformed 1564
Calvin argues that Paul's point hinges on the impossibility of anyone perfectly keeping the law. Since all have sinned, all are under the curse the law pronounces. This conclusion assumes that human nature lacks the strength to fulfill the law, a doctrine Calvin upholds against those who deny it.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools stresses that the law pronounces a curse from which no one can escape by their own obedience. The obedience the law demands must be perfect in every detail and never fail, so every person stands condemned. Only faith, not works of the law, brings deliverance.
Geneva Bible Notes Reformed 1599
The
Gill's Exposition of the Bible Baptist 1748
Gill carefully distinguishes between those who simply have the law and those who seek justification by its works. His point is that relying on any personal obedience for righteousness is fatal, because the law demands perfect, constant compliance with every command, and one failure brings the curse no human effort can remove.
Lange's Commentary Reformed 1857
Lange highlights that Paul offers Abraham’s faith not as a mere quotation but as a personal declaration that trust in God brings righteousness. He insists that Christians share the same kind of faith as Abraham, both being a confident reliance on
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the law, given 430 years after the promise to Abraham, cannot change or cancel the earlier covenant of grace. The promise was made to one seed, Christ, so blessing comes only through faith in him, not by obeying the law.
Vincent's Word Studies Evangelical 1887
Vincent distinguishes the curse from mere final wrath: it is a present state of alienation from God caused by breaking His law, bringing penalty in this life or the next. He also highlights the figurative image of the law as a domain one remains inside or leaves.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that the law demands what no person can deliver: perfect, uninterrupted, and perpetual obedience. Because the law requires this impossible standard, everyone who tries to earn God's favor through it stands under a curse rather than receiving the promised blessing.