Was Jesus accursed by God or not?

Question

Deu 21:23 For a hanged man is accursed by God.

Gal 3:13 For it is written, "Cursed is everyone who is hanged on a tree

but:

1Co 12:3 Therefore I want you to understand that no one speaking in the Spirit of God ever says "Jesus is accursed!"

Answer 1

Yet again you demonstrate your perverse handling of God's Holy Word by intentionally trying to force a contradiction when there is none, by totally ignoring the contexts.

Yes, Gal 3:13 is referenced to Deut 21:23, and Jesus took upon the curse when He bore YOUR sins and my sins on the bloodied cross.

1 Cor 12:3 is referring to the subject of spiritual gifts which are given by the Holy Spirit (who is not the angel Gabriel!). Paul was saying that a true believer (who has the Holy Spirit) will never curse Jesus. Whereas in the past they were pagans who worshipped dumb idols, now the Holy Spirit can speak through believers (via tongues or prophecies) and will never cause a believer to curse Christ.

It's two different things altogether, so what contradiction are you talking about?

Answer 2

It has to do with what Jesus endured as a man. Christians believe in two different aspects here. Jesus came as a man to die for sins. So - in that way he was accursed.

But Jesus is also God, and rose from the dead - and in that view he can never be accursed - because that would be accursing God.

Answer 3

Jesus bore the payment of sin for all mankind.
His the curse, that ours might be the blessing. By the gate of Substitution all blessings come to us.
Treated as accursed, in suffering for our sake the accursed of the cross. De 21:23; 2 Cor 5:21, "made him to be sin for us."
He took the curse upon Himself, that we might be delivered from it, willingly submitting to that which the law pronounces peculiarly accursed. De 21:23.

Answer 4

Jesus was crucified, not hung. There is a huge difference.

No, Jesus was not accursed and he did what he did by his own free will as evidenced by:

1. While praying the night before the crucifixion, he said, "Not my will but thine be done."

2. When the Roman soldiers came to take him, they asked him if he was the Jesus they were looking for. He simply responded, "I am" and that very response coming from the mouth of the Son of God knocked them all down. He obviously had power and could have escaped had he wished.

3. He did not die until he said, "It is finished."

He did the will of God and he suffered and died for us. Because he, being a sinless man, sacrificed himself, he has claim over all who confess their sins and come unto him.

Answer 5

what they mean with people who hang on a tree is people who did something wrong. As people who were hanged usually did something wrong. So its is when u do something so wrong that u r hanged, that u are 'accursed'.

Answer 6

You should do 1 of 2 things....1) Ask God himself......2) Find an eye witness. All these bible verses should be put in their own comic book.

Answer 7

"In reply, I answer, that the meaning must be ascertained from the passage which Paul quotes in support of his assertion, that Christ was “made a curse for us.” That passage is, “Cursed is every one that hangeth on a tree.” This passage is found in Deu_21:23. It occurs in a law respecting one who was hanged for a “sin worthy of death,” Deu_21:22. The Law was, that he should be buried the same day, and that the body should not remain suspended over the night, and it is added, as a reason for this, that “he that is hanged is accursed of God;” or, as it is in the margin, “the curse of God.” The meaning is, that when one was executed for crime in this manner, he was the object of the divine displeasure and malediction. Regarded thus as an object accursed of God, there was a propriety that the man who was executed for crime should be buried as soon as possible, that the offensive object should be hidden from the view In quoting this passage, Paul leaves out the words “of God,” and simply says, that the one who was hanged on a tree was held accursed.
The sense of the passage before us is, therefore, that Jesus was subjected to what was regarded as an accursed death. He was treated in his death As If he had been a criminal. He was put to death in the same manner as he would have been if he had himself been guilty of the violation of the Law. If he had been a thief or a murderer; if he had committed the grossest and the blackest crimes, this would have been the punishment to which he would have been subjected. This was the mode of punishment adapted to those crimes, and he was treated as if all these had been committed by him. Or, in other words, if he had been guilty of all these, or any of these, he could not have been treated in a more shameful and ignominious manner than he was; nor could he have been subjected to a more cruel death. Since it has already been intimated, it does not mean that Jesus was guilty, nor that he was not the object of the approbation and love of God, but that Jesus’ death was the same that it would have been if he had been the vilest of malefactors, and that that death was regarded by the Law as accursed.
It was by such substituted sorrows that we are saved; and he consented to die the most shameful and painful death, as if he were the vilest criminal, in order that the most guilty and vile of the human race might be saved. With regard to the way in which Jesus’ death is connected with our justification, see the note at Gal_2:16. It may be observed, also, that the punishment of the cross was unknown to the Hebrews in the time of Moses, and that the passage in Deu_21:23 did not refer originally to that. Nor is it known that hanging criminals alive was practiced among the Hebrews. Those who were guilty of great crimes were first stoned or otherwise put to death, and then their bodies were suspended for a few hours on a gibbet. In many cases, however, merely the head was suspended after it had been severed from the body. Gen_40:17-19; Num_25:4-5. Crucifixion was not known in the time of the giving of the Law, but the Jews gave such an extent to the Law in Deu_21:23 as to include this mode of punishment (see Joh_19:31 ff).
The force of the argument here, as used by the apostle Paul, is, that if to be suspended on a gibbet after having been put to death was regarded as a curse, it should not be regarded as a curse in a less degree to be suspended Alive on a cross, and to be put to death in this manner. If this interpretation of the passage is correct, then it follows that this should never be used as implying, in any sense, that Christ was guilty, or that he was ill-deserving, or that he was an object of the divine displeasure, or that he poured out on him all his wrath. He was, throughout, an object of the divine love and approbation. God never loved Jesus more, or approved what he did more, than when he gave himself to death on the cross. God had no hatred toward him; He had no displeasure to express toward him. And it is this which makes the atonement so wonderful and so glorious. If God had been displeased with Jesus; if the Redeemer had been properly an object of God’s wrath; if Jesus, in any sense, deserved those sorrows, there would have been no merit in Jesus’ sufferings; there would have been no atonement. What merit can there be when one suffers only what he deserves? But what made the atonement so wonderful, so glorious, so benevolent; what made it an atonement at all, was that innocence was treated as if it were guilt; that the most pure, and holy, and benevolent, and lovely being on earth should consent to be treated, and should be treated by God and man, as If Jesus were the most vile and ill-deserving. This is the mystery of the atonement; this shows the wonders of the divine benevolence; this is the nature of substituted sorrow; and this lays the foundation for the offer of pardon, and for the hope of eternal salvation."

1 Cor. 12:3
That no man - No one οἰδεὶς oideis. It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God’s Spirit. and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that “if anyone,” whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honor to Jesus Christ, and would prompt all who were under his influence to love and reverence his name.
Speaking by the Spirit of God - Under the influence of inspiration.
Calleth - Says, or would say; that is, no such one would use the language of anathema in regard to him.
Accursed - Margin, “Anathema” (ἀνάθημα anathēma); The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all instances to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling toward Jesus of Nazareth. It is possible, also, and indeed probable, that the priests and priestesses of the pagan gods who pretended to be under the influence of inspiration might denounce the name of Jesus, because they would all be opposed to the purity of his religion.

Answer 8

Hi, this is Chad at the Crisis Center. Thanks for calling. Jesus is dead. Have a nice day.