Galatians 3:14
in Galatians 3He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
BSB
The same verse in ASV and KJV ▾
ASV
that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
KJV
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
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This verse in Galatians 3
Commentary
15 notes on this verseThat 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.
This site's exposition
by becoming a curse for us
on Galatians 3:13-14
Paul proves that Christ became a curse for us from Deuteronomy 21:23: Cursed is everyone who is hung on a tree. The cross put the Messiah in the place of the hanged man under Moses.
This site's exposition
the blessing promised to Abraham
Two purposes follow from the cross. The blessing of Abraham reaches the Gentiles in Christ Jesus, and believers receive the promised Spirit by faith. The Spirit named in verse 2 is here shown to be the promise itself.
The record, by era
The Church Fathers4 voices
"might come to the Gentiles." For it is said, Christ was willing to be accursed so that it might be to the Gentiles, that is, to those who do not possess the law, the things of the promise of Abraham might come. And let it …
(Verse 14) Because it is written: Cursed is everyone who hangs on a tree, so that the blessing of Abraham might come to the Gentiles in Christ Jesus, so that we might receive the promised Spirit through faith. Before we discuss the meaning and words of the Apostle, it seems fitting to briefly respond to the testimony of Deuteronomy, from which the Apostle drew these words (Deut. 21:22-23), and to compare it to other editions. Therefore, the Seventy interpreters translated this passage as follows: But if there is any sin and deserving of death, and he is put to death, you shall hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day; for cursed is everyone who hangs on a tree, and you shall not defile your land which the LORD your God is giving you as an inheritance. Aquila: And when there is a sin in a man deserving the judgment of death, and he is killed, and you hang him on a tree, his dead body shall not remain on the tree overnight, but you shall bury him on the same day, for a hanged man is cursed by God; so you shall not defile your land, which the Lord your God is giving you as an inheritance. Symmachus: But if a man commits a sin deserving the judgment of death, and he is killed, and you hang him on a tree, his dead body shall not remain on the tree overnight, but you shall bury him on the same day, for he is hanged as a blasphemer against God; so you shall not defile your land, which the Lord your God is giving you as an inheritance. Theodotio: And because there will be sin in a man, deserving of the judgment of death, and he will die, and you shall hang him on a tree, his dead body shall not remain overnight on the tree, but you shall surely bury him on the same day, for a hanged man is cursed by God; so you shall not defile your land which the Lord your God is giving you as an inheritance. […]
How on the Gentiles? It is said, "In thy seed shall all the nations of the earth be blessed:" that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? an accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, "that we might receive the promise of the Spirit through faith." As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.
For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ is the chief corner-stone" sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building.
The Medieval Church1 voice
For this reason, he says, He became a curse, so that "the blessing of Abraham might extend to the Gentiles," that is, to those who did not have the benefit of the law, "the blessing of Abraham," that is, the blessing which comes from faith, …
7 more voices on this verse
The Medieval Church1 voice
Then when he says, "that the blessing of Abraham might come on the Gentiles through Christ Jesus," he touches on the hope which we acquire through Christ in addition to being freed from the curse: "Not as the offence, so also the gift" (Rom 5:16), …
The Puritans and the Awakening2 voices
That we - Who believe, whether Jews or gentiles. Might receive the promise of the Spirit - Which includes all the other promises. Through faith - Not by works; for faith looks wholly to the promise.
That the blessing of Abraham,....
The Nineteenth Century4 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Ga 3:8). that we might receive the promise of the Spirit--the promised Spirit (Joe 2:28, 29;
quarantine:debris (2026-07-29) — unbalanced-parens
THE Apostle tells us, in the eighth verse, that the Gospel was preached to Abraham. Very briefly, very tersely but very fully was the Gospel proclaimed to him in those words, "In you shall all families of the earth be blessed." The true Gospel is no new thing, it is as old as the hills. It was heard in Eden, before man was driven from the garden and it has since been repeated in sundry ways and in many places, even to this day.
THE Apostle tells us, in the eighth verse, that the Gospel was preached to Abraham. Very briefly, very tersely but very fully was the Gospel proclaimed to him in those words, "In you shall all families of the earth be blessed." The true Gospel is no new thing, it is as old as the hills. It was heard in Eden, before man was driven from the garden and it has since been repeated in sundry ways and in many places, even to this day. Oh, that its very antiquity would lead men to venerate it and then to listen to its voice! It is "Gospel," or good news—the best of news for fallen men. Oh, that they would receive it with gladness! The Gospel blessing which was thus preached to Abraham and to his seed, came to him by faith. He was justified by his faith, as it is written, "Abraham believed God and it was counted unto him for righteousness." The blessing, which is the soul of Abraham's Gospel, must come to us in the same way as it did to him, namely, by faith. And if we expect to find it in any other way, we shall be grievously mistaken. There were some in Paul's day who were "of the works of the Law," and expected to obtain the blessing through their own doings. But they could not find it. We have many around us who are practically looking for Gospel blessings upon legal principles. The object of our sermon is to show them their certainty of failure. And, at the same time, to make clear that way of faith by which the curse is rolled away and the blessing comes to the chosen seed. To begin with—our first head is this—Blessedness comes not to those who are of the works of the Law. And the second head will be, Blessedness comes to those who are of faith. We shall need no other divisions but we shall greatly need the gracious aid of the Holy Spirit that by His Grace these may be plainly and powerfully set forth before our minds.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
That the blessing of Abraham - The blessing which Abraham enjoyed, to wit, that of being justified by faith. “Might come on the Gentiles.” As well as on the Jews. Abraham was blessed in this manner before he was circumcised Rom 4:11, and the same blessing might be imparted to others also who were not circumcised; see this argument illustrated in the notes at Rom 4:10-12. Through Jesus Christ - Since he has been made a curse for all, and since he had no exclusive reference to the Jews or to any other class of people, all may come and partake alike of the benefits of his salvation. That we might receive the promise of the Spirit - That all we who are Christian converts. The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; and all his influences in renewing the heart, in sanctifying the soul, and in comforting the people of God. These influences had been obtained in virtue of the sufferings and death of the Lord Jesus in the place of sinners, and these influences were the sum of all the blessings promised by the prophets.
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἵνα | ina | so that | G2443 → | 668 times |
| εἰς | eis | to | G1519 → | 1755 times |
| τὰ | ta | the | G3588 → | 19766 times |
| ἔθνη | ethne | Gentiles | G1484 → | 161 times |
| ἡ | he | the | G3588 → | 19766 times |
| εὐλογία | eulogia | blessing | G2129 → | |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| Ἀβραὰμ | abraam | of Abraham | G11 → | 73 times |
| γένηται | genetai | may become | G1096 → | 667 times |
| ἐν | en | in | G1722 → | 2738 times |
| Χριστῷ | christo | Christ | G5547 → | 523 times |
| Ἰησοῦ, | iesou | Jesus | G2424 → | 908 times |
| ἵνα | ina | so that | G2443 → | 668 times |
| τὴν | ten | the | G3588 → | 19766 times |
| ἐπαγγελίαν | epangelian | promise | G1860 → | 52 times |
| τοῦ | tou | of the | G3588 → | 19766 times |
| πνεύματος | pneumatos | Spirit | G4151 → | 378 times |
| λάβωμεν | labomen | we may receive | G2983 → | 257 times |
| διὰ | dia | through | G1223 → | 664 times |
| τῆς | tes | <the> | G3588 → | 19766 times |
| πίστεως. | pisteos | faith. | G4102 → | 242 times |
ἵναso that
inaG2443 →668 times
εἰςto
eisG1519 →1755 times
τὰthe
taG3588 →19766 times
ἔθνηGentiles
ethneG1484 →161 times
ἡthe
heG3588 →19766 times
εὐλογίαblessing
eulogiaG2129 →
τοῦ<the>
touG3588 →19766 times
Ἀβραὰμof Abraham
abraamG11 →73 times
γένηταιmay become
genetaiG1096 →667 times
ἐνin
enG1722 →2738 times
ΧριστῷChrist
christoG5547 →523 times
Ἰησοῦ,Jesus
iesouG2424 →908 times
ἵναso that
inaG2443 →668 times
τὴνthe
tenG3588 →19766 times
ἐπαγγελίανpromise
epangelianG1860 →52 times
τοῦof the
touG3588 →19766 times
πνεύματοςSpirit
pneumatosG4151 →378 times
λάβωμενwe may receive
labomenG2983 →257 times
διὰthrough
diaG1223 →664 times
τῆς<the>
tesG3588 →19766 times
πίστεως.faith.
pisteosG4102 →242 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Galatians 3:2I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
it leads to
- Romans 10:16–17
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
- Romans 10:16–17
Through
Ephesians 2:18For through Him we both have access to the Father by one Spirit.
it leads to
- Ephesians 3:12
In Him and through faith in Him we may enter God’s presence with boldness and confidence.
- 1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
- Romans 5:2
through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.
- Ephesians 4:4
There is one body and one Spirit, just as you were called to one hope when you were called;
- Ephesians 3:12
Through
1 Corinthians 12:13For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
it leads to
- Ephesians 4:5
one Lord, one faith, one baptism;
- Colossians 3:11
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
- Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
- Ephesians 4:5
Where this verse is studied
On this page
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About Galatians
Who and where
1 name in this verse with a page on the site.
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2093: “The Curse and the Curse for Us” (lightly modernized text, CCEL edition); Irenaeus, Against Heresies Book IV; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Galatians; John Chrysostom, Commentary on Galatians; John Chrysostom, Homily on Galatians 3; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Oecumenius, Commentary on Galatians; Theophylact of Ohrid, Commentary on Galatians and Thomas Aquinas, Commentary on Galatians.