Commentary upon the Epistle to the Galatians

Here again Jerome and the Schoolmen which follow him, are much troubled, and miserably rack this most comfortable place, seeking to remove this ignominy and reproach from Christ, that he should be called a Curse or execration. They shift of this sentence after this manner: that Paul spake not here in good earnest. And therefore they most wickedly affirm that the Scripture in Paul agreeth not with it self. And this they prove after this manner: The sentence (say they) of Moses which Paul here allegeth, speaketh not of Christ. Moreover this general clause [who so ever] which Paul hath, is not added in Moses. Again Paul omitteth this word [of God] which is in Moses. To conclude, it is evident enough, that Moses speaketh of a thief or a malefactor, which by his evil deeds hath deserved the gallows, as the Scripture plainly witnesseth in the 21. chapter of Deuteronomy.¹ Therefore they ask this question how this sentence may be applied to Christ, that he is accursed of God and hanged upon a tree, seeing that he is no malefactor or thief, but righteous and holy? This may peradventure move the simple and ignorant, who think that the Sophisters or Schoolmen speak these things not only wittily, but religiously also, and by this means do maintain the honour and glory of Christ, warning all Christians to beware that they think not so wickedly of Christ that he should be made a Curse, &c. Therefore let us see what the meaning and purpose of Paul is.

Here againe Ierome and the Schoolemen which followe him, are much troubled, and miserably racke this most comfortable place, seeking to remoue this ignominie and reproche from Christ, that he should be called a Curse or execration. They shift of this sentence after this manner: that Paule spake not here in good earnest. And therefore they moste wickedly affirme that the Scripture in Paule agreeth not with it selfe. And this they proue after this manner: The sentence (saye they) of Moses which Paule here alleadgeth, speaketh not of Christ. Moreouer this generall clause [vvho so euer] which Paule hath, is not added in Moses. Again Paule omitteth this word [of God] which is in Moses. To conclude, it is euident enough, that Moses speaketh of a theefe or a malefactor, which by his euil deedes hath deserued ye gallowes, as the Scripture plainly witnesseth in the 21. chapter of Deuteronomy.¹ Therefore they aske this question howe this sentence may be applied to Christ, that he is accursed of God and hanged vpon a tree, seing that he is no malefactor or theefe, but righteous and holy? This may peraduenture moue the simple and ignoraunt, who thinke that the Sophisters or Scholemen speake these things not only wittely, but religiously also, and by this meanes doe maintaine the honour and glorie of Christ, warning all Christians to beware that they thinke not so wickedly of Christ yt he should be made a Curse, &c. Therefore let vs see what the meaning and purpose of Paule is.