SEV Biblia, Chapter 3:9
Luego los de la fe son los benditos con el creyente Abraham.
Clarke's Bible Commentary - Galatians 3:9
Verse 9. They which be of faith] All who believe, as Abraham has believed, are made partakers of Abraham's blessings.
John Gill's Bible Commentary
Ver. 9. So then they which be of faith , etc..] This is the apostle's conclusion upon the whole, from the instance of Abraham, and, the promise made to him; and is an explanation of the preceding clause, and shows that it must be taken in a limited sense, and understood not of every individual; only of those who are of the same faith with Abraham, are believers in Christ, and seek for justification by faith in him, and not by the works of the law: these are blessed with faithful Abraham ; in his seed Christ; they are blessed with a justifying righteousness in Christ as he was, and will be blessed with eternal life as he is; they shall sit with him, and with Isaac and Jacob in the kingdom of heaven. The character of faithful given to him, respects not his uprightness and integrity among men, but his faith in God; and does not suppose that he was blessed for his faith, but that it was through faith that he received the blessing of justification, and not by the works of the law; and that in the same way, all that believe enjoy the same favour, for to them it is limited and restrained: nor can the Jews of all men find fault with this interpretation of the apostle's, since they themselves interpret the above clause of some particular persons of the nations of the world, and say in so many words, that the meaning is, not that all the men of the world should be blessed, but that every family that is in the world, wtnwmaw wt[mml brqtt , that comes to the obedience and faith of him (God,) to it shall adhere the blessing and providence. f38 Ver. 10. For as many as are of the works of the law , etc..] The apostle does not say, as many as were of the law, to whom it belonged, who were born and brought up in it, and to whom it was given, the Jews; for there were some of them who believed in Christ, were blessed with Abraham, and not under the curse of the law; nor does he say, as many as do the works of the law: for the works of the law are to be done, though not in order to obtain righteousness and life by them; yet it is not the doing of them, but the not doing of them, that entails the curse on men: his meaning is, that as many as seek for justification by the works of the law, and trust in their own righteousness for acceptance with God, these are so far from being blessed or justified hereby, that they are under the curse , that is, of the law; they are under its sentence of condemnation and death, they are deserving of, and liable to the second death, eternal death, the wrath of God, here meant by the curse; to which they are exposed, and which will light upon them, for aught their righteousness can do for them; for trusting in their works, they are trusting in the flesh, and so bring down upon themselves the curse threatened to the man that trusts in man, and makes flesh his arm; not only that trusts in a man of flesh and blood, but in the works of man; his own, or any other mere creature's: besides, by so doing, he rejects Christ and his righteousness, whereby only is deliverance from the curse of the law; nor is it possible by his present obedience to the law, be it ever so good, that he can remove the guilt of former transgressions, and free himself from obligation to punishment for them: nor is it practicable for fallen man to fulfil the law of works, and if he fails but in one point, he is guilty of all, and is so pronounced by the law; and he stands before God convicted, his mouth stopped, and he condemned and cursed by that law he seeks for righteousness by the deeds of: for it is written , ( Deuteronomy 27:26) cursed is everyone that continues not in all things written in the book of the law to do them. The law requires doing; it is not content with mere theory without practice; it is not enough to know it, or hear it, it must be done. The Jews boasted of their knowledge, and trusted much to the hearing of it read every sabbath day; but not those who had a form of knowledge, and of the truth in the law, or were hearers of it, were just before God, but the doers of it are justified; and it requires perfect obedience, an observance of all things contained in it, which can never be performed by fallen man. The Jews pretend f39 , that Abraham their Father hlwk hrwth lk yyq , fulfilled all the whole law; and the same they say of the Israelites in common, than which nothing is more untrue; for in many things all men offend: moreover, the law requires constant perfect obedience; not only that a man should do all things commanded in it, but that he should continue to do them from his infancy, to the day of his death; and in failure hereof, it pronounces every man cursed, without any respect to persons, or any regard to pleas, taken from the infirmity of human nature, the sincerity of the heart, or repentance for transgressions. It should be observed, that the word all is not in the Hebrew text, in ( Deuteronomy 27:26), but is manifestly implied, an indefinite proposition being equal to an universal one; and agreeably to the true sense of the words, it is inserted by the apostle here, as it is in the Septuagint and Samaritan versions there; and perfectly accords with the sense of the best interpreters among the Jews; one of them has this gloss upon the words f41 , hlwk hrwth lk ta llk ak , here he (Moses) comprehends all the whole law; and another says the same thing, almost in the same words; this (says he) includes all the commandments which are in the law: and the note of a third is f43 , there are some that say, this is to be understood hrwth lk l[ of the whole law; and there are others that say, it is to be understood of those things that are mentioned (above), but they say nothing, for it is written to do them; and it is right in my eyes, that he curses for the negative commands mentioned, and he curses him who does not keep even secretly the affirmative precepts, wherefore he says to do them: to which may be added, the observation of another of them that these words intimate, that a man ought to honour the law, h[mbw rwbydbw hbhmb , in thought, and word, and in deed: nor should this be thought to be too severe, that the law of God curses men for nonperformance of the whole. The Athenians formerly condemned persons as guilty, though they had not broke the whole law, yet if they had transgressed but one syllable of it: upon the whole it is a clear point, that there can be no justification by the works of the law, since it curses in case of want of perfect and constant obedience to it.
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
ωστε 5620 οι 3588 εκ 1537 πιστεως 4102 ευλογουνται 2127 5743 συν 4862 τω 3588 πιστω 4103 αβρααμ 11
Vincent's NT Word Studies
9. With (sun). Not = like or as, but in fellowship with. Believers are regarded as homogeneous with Abraham, and as thus sharing the blessing which began in him.
Faithful (pistw). Or believing, as Acts xvi. 1; 2 Cor. xi. 15; 1 Timothy v. 16. Those who are of the faith are one in blessing with him whose characteristic was faith.
Robertson's NT Word Studies
3:9 {With} (sun). Along with, in fellowship with. {The faithful} (twi pistwi). Rather, "the believing" (cf. verse #6).
