In Galatians 3:10 the apostle supplies the eighth argument: “As many as are of the works of the law and under the curse. For it is written: ‘Cursed is everyone who does not remain in all things, which are written in the book of the Law, to do them.’” And verse 13: “Christ redeemed us from the curse of the law, when He became a curse for us. For it is written: ‘Cursed is everyone who hangs on a tree.’” From these words it is manifest that the twofold curse hung over us: one of disobedience, and another of the penalty. Thomas Aquinas, in his explanation of the third chapter of Galatians, in the fifth reading, writes: “According to the twofold evil it can be called the twofold curse, namely, the curse of guilt and the curse of the penalty, etc.” The curse of disobedience is what falls on him who has transgressed the Law and who does not remain in all things that are written in the book of the Law, to do them. The curse of the penalty is what falls on him who takes upon himself the penalty of disobedience, about which it is said, “Cursed is everyone who hangs on a tree.” Christ has redeemed us from both curses, having been made the curse for us. But He could not have redeemed us from it, unless remaining in all things which are written in the Law and doing them, without doubt in our passage, for whom He became a curse on the cross. Indeed, He was serving us, not Himself. But both curses remain on those whom Christ has not redeemed. As the Judge of the living and the dead, “He will say to those who are at His left hand, ‘Cursed, depart from me into the eternal fire, which is prepared for the devil and his angels’” (Matt. 25:41).
But from this such a demonstration exists: those whom Christ has redeemed from both curses denounced in the law, to them not only the death of the cross, but also remaining in all the things which are written in the law, is imputed for righteousness. And Christ has redeemed us from both curses denounced in the law. Therefore, not only the death of the cross, but also the remaining in all things which are written in the law, is imputed to us for righteousness.
Amandus Polanus, The Free Justification of Man the Sinner Before God (1615) in Justification By Faith Alone: Selected Writings From Theodore Beza (1519–1605), Amandus Polanus (1561–1610), Francis Turretin (1623–1687), trans. Casey Carmichael, Volume 6: Classic Reformed Theology Theology (Reformation Heritage Books, 2023), 149–50.
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