SEV Biblia, Chapter 3:14
para que la bendicin de Abraham en los gentiles fuese en el Cristo Jess; para que por la fe recibamos la promesa del Espíritu.
Clarke's Bible Commentary - Galatians 3:14
Verse 14. That the blessing of Abraham] That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory. Might come on the Gentiles through Jesus Christ] So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them.
The promise of the Spirit] The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.
John Gill's Bible Commentary
Ver. 14. That the blessing of Abraham , etc..] The same blessing Abraham enjoyed, even justification by the righteousness of Christ; and what was promised to Abraham, that in him, his seed, that is Christ, the Gentiles should be blessed, or justified; for though this blessing may in general comprise every spiritual blessing, yet it chiefly regards that of justification; or a deliverance from the curse of the law, and which is the end of Christ's being made a curse, that this blessedness might come on the Gentiles ; the uncircumcision, as well as the circumcision; (see Romans 4:9) that is, upon as many of them as were ordained unto eternal life, and in consequence of that believe in Christ; quite contrary to a Jewish notion, that no blessing dwells but upon an Israelite f49 : now though this blessing, as all other spiritual ones, were laid up in the covenant of grace, put into the hands of Christ, and God's elect blessed therewith, as considered in him, yet the curse of the law for their transgressions stood in the way of their personal enjoyment of it, to their peace and comfort in their own souls; wherefore Christ is made a curse for them, to make way for the blessing to take place upon them; which is by an act of God's grace imputed to them, and is received by faith: through Jesus Christ ; or in Jesus Christ, as the words may be read; meaning either, that this blessing comes upon the Gentiles that were in Christ, chosen in him, in union with him, and represented by him, both in the covenant and on the cross; or else that Christ is the Mediator, as from whom, so through whom, this, as every blessing of grace, comes to the children of God: that we might receive the promise of the Spirit through faith ; Beza puts the copulative and to this clause, reading it, and that we, etc.. as does the Ethiopic version; thereby more clearly pointing out this to be another end of Christ's being made a curse for us: by the promise of the Spirit may be meant, either by an hypallage, the Spirit of promise, who opens and applies the promises; or the Spirit promised, not as a spirit of regeneration, conversion, and faith; for, as such, he cannot be received by faith; Since, antecedent to his being so, there can be no faith; but rather as a spirit of adoption, in respect to which he is said to be received, ( Romans 8:15) and this blessing of adoption, as in consequence of redemption from under the law, its curse and condemnation, ( Galatians 4:4-6). Or else a spiritual promise, in distinction from the temporal promise of the land of Canaan, made to Abraham and his natural seed, and means the promise of eternal life and happiness in the world to come; which promise is now received by faith, and that in consequence of the sufferings and death of Christ the testator; (see Hebrews 9:15).
Matthew Henry Commentary
Verses 6-14 - The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastene upon the word and promise of God, and upon his believing he was owne and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture di foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us the study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is agains all sinners, therefore against all men; for all have sinned, and ar become guilty before God: and if, as transgressors of the law, we ar under its curse, it must be vain to look for justification by it. Thos only are just or righteous who are freed from death and wrath, an restored into a state of life in the favour of God; and it is onl through faith that persons become righteous. Thus we see tha justification by faith is no new doctrine, but was taught in the churc of God, long before the times of the gospel. It is, in truth, the onl way wherein any sinners ever were, or can be justified. Thoug deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through fait in Christ. Christ redeemed us from the curse of the law; being mad sin, or a sin-offering, for us, he was made a curse for us; no separated from God, but laid for a time under the Divine punishment The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for ho can God spare any man who remains under sin, seeing that he spared no his own Son, when our sins were charged upon him? Yet at the same time Christ, as from the cross, freely invites sinners to take refuge in him.
Greek Textus Receptus
ινα 2443 εις 1519 τα 3588 εθνη 1484 η 3588 ευλογια 2129 του 3588 αβρααμ 11 γενηται 1096 5638 εν 1722 χριστω 5547 ιησου 2424 ινα 2443 την 3588 επαγγελιαν 1860 του 3588 πνευματος 4151 λαβωμεν 2983 5632 δια 1223 της 3588 πιστεως 4102
Vincent's NT Word Studies
14. That (ina) Marking the purpose of Christ in redeeming from the curse of the law.
That we might receive, etc. The second ina is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The eujlogia blessing is not God's gift of justification as the opposite of the curse; for in vv. 10, 11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, verse 13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John vii. 39; Acts ii. 17, 38, 39; x. 45, 47; xv. 7, 8; Rom. v. 5; viii. 2, 4, 6, 11; Eph. i. 13.
Robertson's NT Word Studies
3:14 {That upon the Gentiles} (hina eis ta eqne). Final clause (hina and genetai, aorist middle subjunctive). {That we might receive} (hina labwmen). Second final clause coordinate with the first as in #2Co 9:3. So in Christ we all (Gentile and Jew) obtain the promise of blessing made to Abraham, through faith.
