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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:6–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.
I.From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (Gal 3:7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen 12:3), In thee shall all nations be blessed, had a reference hereunto, Gal 3:8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (Gal 3:9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.
II.He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us.
If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, Gal 3:10, and Deu 27:26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as Gal 3:12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, Gal 3:13) hath redeemed us from the curse of the law, etc. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deu 21:23. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ - that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note,
1.The misery which as sinners we are sunk into - we are under the curse and condemnation of the law.
2.The love and grace of our Lord Jesus Christ towards us - he has submitted to be made a curse for us, that he might redeem us from the curse of the law.
3.The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And,
4.That it is only through faith in him that we can hope to obtain this favour.
III.To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, Gal 3:11. The place referred to is Hab 2:4, where it is said, The just shall live by faith; it is again quoted, Rom 1:17, and Heb 10:38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness - that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith - that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev 18:5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.
IV.To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, Gal 3:15, etc. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (Gal 3:8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diathēkē signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (Gal 3:16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person - that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (Gal 3:18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, "In thee shall all nations be blessed," at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,
(Verse 8, 9.) But the Scripture, foreseeing that by faith God would justify the Gentiles, foretold to Abraham that all nations would be blessed in him. So then, those who are of faith are blessed with faithful Abraham. Not that the Scripture itself, namely the ink and the parchment, which are insensible, can foreknow the future; but rather the Holy Spirit and the senses, hidden in the letter, have foretold things to come many centuries later. Moreover, the example taken from Genesis is contained in its own volume: 'And in your seed all the nations of the earth shall be blessed' (Gen. XXVI, 4). The apostle interpreted this concerning Christ, saying: 'It is not written of seeds, as if in many; but as in one, and in your seed, which is Christ.' However, we must observe in all the almost testimonies (as taken from the old books in the new Testament), which the evangelists or apostles believed in memory; and having only explained the meaning, they often changed the order, and sometimes removed or added words. But there is no doubt that all nations were blessed in Isaac and Jacob, or in the twelve patriarchs, and others who descended from the lineage of Abraham; but in Christ Jesus, through whom all nations praise God, and a new name is blessed on the earth. However, the apostle can also be understood to have drawn an example of the seed from another passage in Genesis, where it is written: 'And (no doubt Abraham) God brought him outside and said to him: Look up at the sky and count the stars, if you are able to count them.' And he said to him: Thus shall your seed be; and Abraham believed God, and it was reputed to him unto justice (Gen. XV, 5, 6) . Therefore, whoever believes, shall be blessed with faithful Abraham, who is said to have believed in God first, for his remarkable faith in him. Just as Enos is said to have hoped in the Lord God, the principal hope in God, and above all the others, is written to have called upon the Lord God (Gen. IV, 26) . Not that Abel, about whom the Lord says: The voice of your brother's blood cries to me (Ibid. IV, 10) ; and the others afterwards, did not hope to call upon God; but each one may be called upon from the part that he has, to the greatest extent possible.
Paul has thus eulogized faith and shown what fruits it has from the gracious gifts of the Spirit. He also has shown that it is older than the law from the witness of the law itself—for the Old Testament describes the events concerning Abraham. Finally, he sets the law alongside faith, showing how it differs.
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Summary
Galatians 3:9 succinctly encapsulates the core of Paul's argument in his letter to the Galatians: that true spiritual blessing and righteousness are received not through adherence to the Mosaic Law or human effort, but solely through faith, mirroring the experience of Abraham, who was justified and blessed by God because of his belief. This verse affirms that all who share Abraham's faith, regardless of their ethnic background, are heirs to the divine promises and recipients of God's grace.
Context
Literary Context
Galatians 3:9 is a pivotal statement within Paul's sustained argument for justification by faith, which he introduces in Galatians 2:16. The immediate context begins in Galatians 3:1, where Paul expresses astonishment at the Galatians' susceptibility to false teaching, asking if they received the Spirit by works of the law or by hearing with faith. He then immediately turns to Abraham in Galatians 3:6, quoting Genesis 15:6, to establish Abraham as the paradigm of faith-based righteousness. Paul argues that those who are "of faith" (Galatians 3:7) are the true "sons of Abraham," directly leading to the conclusion in Galatians 3:9 that such individuals are blessed with him. This verse functions as a powerful summary statement, reinforcing that the blessing promised to Abraham extends to all who share his fundamental characteristic: faith.
Historical & Cultural Context
The churches in Galatia were facing a significant theological crisis due to the influence of "Judaizers"—Jewish Christians who insisted that Gentile converts must be circumcised and observe the Mosaic Law to be truly saved and fully part of God's covenant people. This teaching directly contradicted the Gospel Paul preached, which emphasized salvation by grace through faith in Christ alone. The Judaizers appealed to the Law as the means of righteousness and blessing, often citing Abraham as a figure who received promises and entered into covenant with God, implying that his descendants (including spiritual ones) must follow suit through circumcision and the Law. Paul's letter, particularly Galatians 3, systematically dismantles this false gospel by demonstrating that Abraham's blessing came before the Law and through faith, thus establishing a precedent for all believers, Jew and Gentile, to be blessed through faith in Christ, not through legalistic adherence.
Key Themes
Galatians 3:9 contributes significantly to several overarching themes in the book of Galatians. Foremost is the theme of Justification by Faith Alone, contrasting it sharply with justification by works of the Law. The verse clearly states that blessing comes to "they which be of faith," directly refuting the Judaizers' insistence on legal observance. It also powerfully underscores the theme of the Abrahamic Covenant as the Foundation of Salvation History, demonstrating that God's original plan for blessing humanity was always through faith, predating and superseding the Mosaic Law. Furthermore, the verse implicitly supports the theme of Inclusion of Gentiles in God's Covenant People, as it universalizes the blessing to all who share Abraham's faith, breaking down the ethnic barriers that the Judaizers sought to erect. Paul's argument in Galatians 3:28 further elaborates on this unity, proclaiming that "there is neither Jew nor Greek...for ye are all one in Christ Jesus."
Exposition and Analysis
Key Word Analysis
This term (G4102) signifies persuasion, credence, and moral conviction, especially reliance upon Christ for salvation. It is not mere intellectual assent but a profound trust and commitment to God and His promises. In Galatians 3:9, "they which be of faith" are those whose fundamental orientation and means of relating to God is through this active trust, not through adherence to legalistic requirements.
Derived from a compound meaning "to speak well of" (G2127), this word denotes the act of invoking a benediction upon, or prospering, someone. In this context, it refers to God's divine favor and bestowal of spiritual benefits, particularly the blessing of righteousness and inclusion in God's covenant family, which Abraham himself received. It is a spiritual, not merely material, prosperity.
This adjective (G4103) can mean either "trustworthy" (objective) or "trustful" (subjective). In the phrase "faithful Abraham," it primarily refers to Abraham as one who was trustful—he exercised faith in God. It highlights Abraham's defining characteristic as a man of faith, making him the archetypal example for all who would follow in his steps of belief.
Verse Breakdown
"So then they which be of faith"
This opening clause, introduced by "So then" (G5620, hṓste), functions as a logical conclusion drawn from Paul's preceding arguments, particularly Galatians 3:6-8. The phrase "of faith" (G1537, ek G4102, pístis) denotes origin or source. It identifies a distinct group: those whose spiritual standing and relationship with God are derived from or by means of faith, rather than from works of the Law or ethnic lineage. This is a crucial distinction, highlighting the exclusivity of faith as the means of salvation.
"are blessed"
This passive verb indicates that the blessing is something received from God, not earned by human effort. The blessing here is comprehensive, encompassing justification, adoption into God's family, the indwelling of the Holy Spirit, and the inheritance of God's promises. It is the very blessing promised to Abraham, now extended to all who believe, fulfilling the prophecy that "in thee shall all families of the earth be blessed" (Genesis 12:3).
"with faithful Abraham"
This phrase emphasizes the solidarity and shared experience between those who believe in Christ and Abraham. The preposition "with" (G4862, sýn) denotes a close union or association. By being "blessed with faithful Abraham," believers are not merely receiving a similar blessing, but are participating in the very same divine favor and covenant relationship that Abraham enjoyed. It underscores that Abraham's faith, not his ethnicity or works, was the basis of his blessing, and thus becomes the pattern for all who seek God's favor.
Literary Devices
Paul employs several literary devices to make his argument compelling. Contrast is central, as he continually pits "faith" against "works of the law" as the means of righteousness and blessing throughout Galatians 3. This verse, by stating that those "of faith" are blessed, implicitly contrasts them with those who rely on the Law, who are under a curse (Galatians 3:10). Typology is also powerfully utilized, with Abraham serving as a type or prefigurement of all believers. His experience of justification by faith (Genesis 15:6) becomes the pattern for all who are saved, demonstrating God's consistent method of salvation across dispensations. Finally, the verse functions as a Summary Statement or Conclusion, drawing together the threads of Paul's argument from the preceding verses to deliver a definitive theological pronouncement regarding the source of divine blessing.
Theological and Thematic Connections
Galatians 3:9 stands as a theological cornerstone, asserting that the Abrahamic blessing—which includes righteousness, covenant relationship, and the promise of the Spirit—is universally accessible through faith, not through adherence to the Mosaic Law or ethnic lineage. This truth liberates believers from the burden of legalism and establishes a profound unity among all who trust in God's promises, whether Jew or Gentile. It underscores that God's plan of salvation has always been consistent, rooted in His grace and received through human faith, confirming that the Gospel preached by Paul is not a new invention but the unfolding of God's ancient covenant purpose. The blessing received is not merely material prosperity but the spiritual inheritance of being children of God and heirs with Christ.
Reflection and Application
Galatians 3:9 offers profound liberation and assurance to believers today. It reminds us that our standing with God, our acceptance, and our access to His blessings are entirely based on our faith in Jesus Christ, not on our performance, religious rituals, or adherence to a set of rules. This truth frees us from the exhausting and ultimately futile attempt to earn God's favor through works, and instead invites us into a relationship of grace and trust. It encourages us to rest in the finished work of Christ and to embrace our identity as children of Abraham by faith, sharing in his spiritual inheritance. This understanding should cultivate deep gratitude, humility, and a confident assurance of God's unwavering love and acceptance. It also calls us to extend this same grace to others, recognizing that the blessing of faith is open to all people, regardless of their background, who put their trust in Christ.
Questions for Reflection
FAQ
What does it mean to be "of faith" in this verse?
To be "of faith" (Greek: ek pístis) means that one's spiritual identity, standing before God, and the source of their blessing are derived from or characterized by faith. It signifies that faith is the fundamental principle by which they relate to God and receive His promises, rather than through adherence to the Mosaic Law or human merit. It describes a person whose life is defined by trust and reliance on God's promises, specifically through Christ.
How is Abraham "faithful" in this context, and why is he used as an example?
Abraham is called "faithful" (Greek: pistós) because he was a man who exercised profound trust and belief in God's promises, even when they seemed impossible (e.g., having a child in old age, Romans 4:18-21). Paul uses him as the prime example because Abraham was justified by God before the Law was given through Moses and before circumcision became a sign of the covenant. His righteousness was "reckoned" to him solely on the basis of his belief (Genesis 15:6), thereby demonstrating that faith, not law, has always been God's method for bestowing blessing and righteousness.
What is the "blessing" referred to in Galatians 3:9?
The "blessing" is primarily spiritual. While God did bless Abraham materially, the blessing Paul emphasizes here is the spiritual blessing of righteousness, forgiveness of sins, adoption into God's family, and the indwelling of the Holy Spirit. It is the fulfillment of God's promise to Abraham that "in thee shall all families of the earth be blessed" (Genesis 12:3). This blessing is ultimately realized in Christ, who makes it accessible to all, Jew and Gentile, who believe.
Christ-Centered Fulfillment
Galatians 3:9 finds its ultimate and most profound fulfillment in Jesus Christ. While Abraham was blessed by faith, he looked forward to a greater Seed through whom all nations would be blessed. Paul explicitly identifies this Seed as Christ in Galatians 3:16, clarifying that the promises made to Abraham were not just to his physical descendants but pointed to the singular person of Jesus. It is through Christ that the blessing of Abraham—justification, the Spirit, and adoption—is truly poured out upon all who believe. Jesus, as the perfect embodiment of faith and obedience, became the means by which God's ancient promises are realized. He bore the curse of the Law on the cross (Galatians 3:13) so that "the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (Galatians 3:14). Thus, to be "blessed with faithful Abraham" is to be united with Christ by faith, sharing in His righteousness, His Spirit, and His glorious inheritance as children of God (Romans 8:17).