Exegetical and Hermeneutical Commentary of Galatians 3:7
Know ye therefore that they which are of faith, the same are the children of Abraham.
7. Know ye ] Better indic. ‘Ye know then’. So in Php 4:15, where the punctuation in some copies of A.V. perverts the sense.
they which are of faith ] This form of expression is common in Classical Greek. It means, ‘they who come from, and so belong to’; especially of persons who range themselves as members of a party or adherents of a cause. The antithesis to ‘those who are of faith’ is ‘those who are of the Law’, Rom 2:8, or ‘of the works of the Law’, Gal 3:10.
the same ] Rather, these, and none others.
the children of Abraham ] This was the boast of the Jews, “We have Abraham to our father”, Joh 8:39: comp. Mat 3:9. St Paul here adopts the same argument which our Lord used, “If ye were the children of Abraham, ye would do the works of Abraham’. He exercised faith in the word and promise of God. They alone ‘who have obtained like precious faith’ are the true sons of Abraham.
Fuente: The Cambridge Bible for Schools and Colleges
Know ye therefore … – Learn from this case. It is an inference which follows, that all they who believe are the children of Abraham.
They which are of faith – Who believe, and who are justified in this manner.
Are the children of Abraham – Abraham was the father of the faithful. The most remarkable trait in his character was his unwavering confidence in God. They who evinced the same trait, therefore were worthy to be called his children. They would be justified in the same way, and in the same manner meet the approbation of God. It is implied here, that it was sufficient for salvation to have a character which would render it proper to say that we are the children of Abraham. If we are like him, if we evince the same spirit and character, we may be sure of salvation.
Fuente: Albert Barnes’ Notes on the Bible
Gal 3:7
They which are of faith, the same are the children of Abraham.
The children of Abraham
By grace all believers are such.
I. By imitation: in that Abraham is set forth as a pattern in the steps of whose faith believers walk.
II. By succession: in that they succeed him in the same blessing.
III. By a kind of spiritual generation: in that Abraham by believing the promise of a seed did after a sort beget them and receive them as his children (Rom 9:8). Here then is the true mark of a child of Abraham: to be of his faith.
1. The Jews are not his children though descended of Isaac, because they follow not the faith of Abraham.
2. Nor the Papists, in spite of their antiquity and numbers, unless they are of his faith.
3. Nor the mere professors of that faith (Mat 7:22). To be children of Abraham we must–
(1) Have knowledge of the promises touching the blessing of God in Christ.
(2) Believe the power and truth of God to accomplish those promises.
(3) Faithfully follow God in all things. (W. Perkins.)
The example faithful Abraham
I. The particulars of this example. In his faith in Gods promise, he considered–
1. The terms of the promise.
2. The attributes of Him who made it.
II. The duty of imitating this example.
1. We must, like Abraham, think of–
(1) The object.
(2) The promise.
(3) The promiser.
2. Our faith, like his, must be–
(1) Simple.
(2) Single.
III. The benefit of such an example. (T. Dale, M. A.)
Children of Abraham–Spiritual kinship
To be the children of a person, in a figurative sense, is equivalent to, to resemble him, and to be involved in his fate, good or bad. The idea is, similarity both in character and circumstances. To be the children of God, is to be like God and also, as the apostle states it to be, heirs of God. To be the children of Abraham, is here to resemble Abraham, to imitate his conduct, and to share in his blessedness (Joh 8:39; 1Jn 2:29; 1Jn 3:1; 1Jn 3:8-9). It is as if the apostle had said, These Judaising teachers talk much of the glory and advantage of being children of Abraham, and insist that it is by circumcision that men attain to this dignity and happiness. But how far is this from the truth! Abrahams highest distinction was that he was a justified person, a friend of God; and this distinction he attained not by circumcision, but by faith. It follows, then, that they who believe like Abraham, and are like Abraham justified through believing, they–they alone–are his true spiritual descendants. Though a man should be a Hebrew of the Hebrews, circumcised the eighth day, and touching the righteousness that is in the law, blameless, if he is not a believer, he is not spiritually a child of Abraham. And if a man be but a believer, be he Jew or Gentile, he is spiritually a child of Abraham. And this fact, that all who believe, whether they were descendants of Abraham or not, were to be made partakers of his blessedness, was distinctly enough taught in the ancient oracles given to Abraham. (John Brown, D. D.)
The blessing of the gospel
All the weight and force hereof lies in the words with faithful Abraham. For he puts a plain difference between Abraham and Abraham; of one and the selfsame person making two. As if he said: There is a working and there is a believing Abraham. With the working Abraham we have nothing to do. For if he be justified by works, he hath to rejoice, but not with God. Let the Jews glory as much as they will of that begetting Abraham, which is a worker, is circumcised, and keepeth the law; but we glory of the faithful Abraham, of whom the Scripture saith, that he received the blessing of righteousness through his faith, not only for himself, but also for all those which believe as he did; and so the world was promised to Abraham, because he believed. Therefore all the world is blessed; that is to say, receiveth imputation of righteousness, ii it believe as Abraham did. Wherefore the blessing is nothing else but the promise of the gospel. And that all nations are blessed, is as much as to say, that all nations shall hear the blessing; that is, the promise of God shall be preached and published by the gospel among all nations. To bless signifieth nothing else, but to preach and teach the word of the gospel, to confess Christ, and to spread abroad the knowledge of Him among all the Gentiles. And this is the priestly office, and continual sacrifice of the Church in the New Testament, which distributeth this blessing by preaching and by ministering of the sacraments, by comforting the broken-hearted, by distributing the word of grace which Abraham had, and which was also his blessing; which when he believed, he received the blessing. So we also believing the same are blessed. (Luther.)
Faith obtains salvation
I have seen shrubs and trees grow out of the rocks, and overhang fearful precipices, roaring cataracts, and deep running waters; but they maintained their position, and threw out their foliage and branches as much as if they had been in the midst of a dense forest. It was their hold of the rock that made them secure, and the influences of nature that sustained their life: so believers are oftentimes exposed to the most horrible dangers in their journey to heaven; but, so long as they are rooted and grounded in the Rock of Ages, they are perfectly secure. Their hold of Him is their guaranty; and the blessings of His grace give them life, and sustain them in life. And as the tree must die, or the rock fall, before a dissolution could be effected between them, so either the believer must lose his spiritual life, or the rock must crumble, ere their union can be dissolved. (J. Bate.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
They which are of faith; those who are believers, and receive Jesus Christ, as exhibited and tendered to them in the gospel, trusting not to any righteousness of their own, arising from their obedience to the works of the law; they
are the children of Abraham, considered as the father of the faithful, that is, they are justified as Abraham was justified; who was justified, not by his circumcision, but upon his believing in Christ exhibited to him in the promise; not by working, but by imputation. This argument came very close to the Jews, whose great glorying was in having Abraham to their father; for it is in effect a saying, that they were no true children of Abraham, none of that seed to whom the promise was made, if they expected justification from the works of the law, which Abraham never had nor expected.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. they which are of faithasthe source and starting-point of their spiritual life. The samephrase is in the Greek of Ro3:26.
the samethese, andthese alone, to the exclusion of all the other descendants ofAbraham.
childrenGreek,“sons” (Ga 3:29).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Know ye therefore,…. Or “ye know”; this is a thing known by you, at least may, or should be; it ought not to be contradicted or disputed, it is so plain a case, and so clear a point:
that they which are of faith; of the faith of Abraham, as in Ro 4:16 have the same faith as he had, for nature and kind; though it may not be to the same degree, yet exercised on the same object, Jehovah the Word, the Lord our righteousness, and wrought by the same Spirit; or who are of the faith of Christ, believers in him with all their hearts, and for themselves; who look to him for righteousness and life, who seek for justification by his righteousness, and trust in him alone for it, and not in the works of the law:
the same are the children of Abraham; his spiritual seed, though they may not be his natural offspring; for he is the father of all that believe, whether of the circumcision or the uncircumcision, and of none else in a spiritual sense: in this the apostle strikes at the false teachers, who boasted of their being the seed of Abraham, his natural descendants, which they might be, and yet not his spiritual children; for none are such, but they that are of faith, or seek for righteousness by faith; not they that are of the law, or seek for justification by the works of it, and so not heirs of the blessing; were they, faith would be made void, and the promise of none effect, Ro 5:14 and his view herein is to prove, that the Gentiles, who believe, are the true seed of Abraham, the children of the promise, those in many nations, he was promised to be the father of; and his further view is to observe, that as the father of the faithful was justified, so are all his children; and that as he was justified by faith, so are they.
Fuente: John Gill’s Exposition of the Entire Bible
The same are sons of Abraham ( ). “These are.” This is Paul’s astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, “they which be of faith” ( ), a common idiom with Paul for this idea (verse Gal 3:9; Rom 3:26; Rom 4:16; Rom 14:23), those whose spiritual sonship springs out of () faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matt 3:7; Luke 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in Joh 8:37-44.
Fuente: Robertson’s Word Pictures in the New Testament
Know ye [] . Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points which the writer is trying to prove.
They which are of faith [ ] . Ek pistewv from or out of faith, is found with the verb to justify (Rom 3:26, 30; Rom 5:1) : with other verbs, as live (Rom 1:17); eat (Rom 14:23) : with the noun dikaiosunh righteousness (Rom 1:17; Rom 9:30; Rom 10:6) : with other nouns, as promise (Gal 3:22), law (Gal 3:12). For parallels to the phrase oiJ ejk pistewv, see Rom 3:26; Rom 4:16; Rom 14:23; Gal 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. oiJ ejx ejriqiav they who are of faction, Rom 2:8; oiJ ejk nomou they who are of the law, Rom 4:14; oJ ejk thv ajlhqeiav he who is of the truth, Joh 18:37.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Know ye therefore,” (ginoskete ara) “You all recognize this,” or the logical deduction is therefore as follows:
2) “That they which are of faith,” (hoti hoi ek pisteos) “That the ones who are of faith; who exist out of faith, who are “children of God by faith in Jesus Christ” (Gal 3:26). The same are to reflect in their character and obedience to Christ, thru His church, in walking by faith that they are His heirs.
3) “The same are the children of Abraham,” (houtoi huioi eisin Abraam) “These are the sons (heirs) of Abraham;” These exist as true heirs (holding inheritance rights) of Abraham! Joh 8:39; Rom 4:11-13; Rom 4:16.
The test of true heirship or an inheritance-setting and ruling with the Jewish people in the golden millennial age requires that one be at least:
a) a child of God by faith in Christ Jesus.
b) a follower and servant of Him in His church.
Such requires Salvation, baptism, and identity with Jesus Christ in His suffering in His church, Joh 3:3; Joh 3:6; Rom 6:5; 2Ti 2:12; Luk 22:30; Luk 19:12-27.
Fuente: Garner-Howes Baptist Commentary
7. Know ye therefore, or, ye know; for both readings are equally agreeable to the Greek termination γινώσκετε. But it matters little which is preferred, for the meaning is the same, only that the old translation, ( know ye,) which I have followed, is more energetic. (58) He says that those “are of faith,” who have relinquished all confidence in works, and rely on the promise of God alone. It is on the authority of Paul himself that we give this interpretation; for in the Epistle to the Romans he thus writes:
“
To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness.” (Rom 4:4.)
To be of faith, therefore, is to rest their righteousness and hope of salvation on the mercy of God. That such are the children of God he concludes from the preceding statement; for if Abraham was justified by faith those who wish to be his children must likewise abide firmly by faith. He has omitted one remark, which will be readily supplied, that there is no place in the church for any man who is not a son of Abraham.
(58) “The scope of the passage shews that γινώσκετε is not the Indicative, but the Imperative. Paul does not presuppose that the Galatians acknowledge this principle; he is exerting himself to convince them of it.” — Brown.
Fuente: Calvin’s Complete Commentary
(7) The main point of the Apostles argument in the present passage is the superiority of faith over the Law. He has, however, also in view the ulterior consequences of that superiority. Unlike the Law, faith is open to all Gentiles as well as Jews. The promise, therefore, being annexed to faith, contained the death-blow of all those exclusive privileges which the Judaising party in Galatia claimed for themselves, and of all those burdensome regulations which they were for imposing upon the Galatian Christians. This, too, the Apostle brings out by showing that the believers in Christ, whatever their nationality, are the true spiritual descendants of Abraham.
Know ye.The verb here may either be in the indicative or in the imperative: know ye, or ye know. Perhaps, on the whole, the imperative, as in the Authorised version, is best.
They which are of faith.Those whose principles of action are derived from faith; those whose master-motive is faith.
Children of Abraham.This idea of a spiritual descent from Abraham is found also in Rom. 4:11-12; Rom. 4:16; Rom. 9:6-8.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Know ye The Greek verb may be either the imperative or the indicative, but the former suits more the imperative style of the whole passage. Be ye well assured that faith makes you truer sons of Abraham than birth or circumcision.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Know therefore that those who are of faith, those are the sons of Abraham.’
Thus the true sons of Abraham are those who like him exercise faith in the promises of God and are accounted righteous accordingly (Joh 8:39), and they then live accordingly. But the way that they live is the result of their salvation, not the cause of it. The cause of it is the work of the Spirit within through the gracious mercy and favour of God. They walk in faith, they walk in the Spirit. Compare also Mat 3:9; Luk 3:8 where John the Baptiser says that those who claim to be sons of Abraham in the flesh are not superior to anyone else, simply because God is able to raise sons to Abraham from the very stones around them. Being a son of Abraham was nothing special. It was having the faith of Abraham that was special. Whatever claims the Judaisers made, then, they were not behaving like sons of Abraham, for they looked to themselves and their own works to establish their righteousness, rather than to God in faith, while Abraham did nothing except believe, and simply looked to God, and receive from Him whatever He wanted to give him.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 3:7 . Know ye therefore (since Abraham’s faith was counted to him for righteousness) that those who are of faith , etc.
is taken as indicative by Cyprian, ep . 63 ad Caecil ., Jerome, Ambrose, Luther, Erasmus, Beza, Menochius, Piscator, Semler, Rosenmller, Rckert, Reithmayr, and others. The tone of the passage is more animated by taking it as imperative . [121]
.] designates believers, according to this their specific peculiarity, under the point of view of origin . It is faith from which their spiritual state of life proceeds. Comp. Rom 2:8 ; Rom 3:26 ; Rom 4:14 ; Joh 18:37 , et al .
] has the emphasis (comp. Rom 8:14 ; Rom 9:6 ): these , and no others. The contrast here is usually supposed to be: not the bodily descendants of Abraham . But how foreign to the context is a comparison between the bodily and spiritual children of Abraham! The only interpretation in harmony with the context is: “ these, and not those who are .” See Gal 3:8-10 . So also, correctly, Rckert and Wieseler.
.] children of Abraham in the true sense. For the true can have no nature different from the essential nature of the father. Comp. Joh 8:8 ; Joh 8:39 ; Rom 4:11 f.
[121] The Vulgate has in Lachmann’s text, cognoscite . So also Castalio, Calvin, and others, as well as most modern expositors.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
Ver. 7. The same are children, &c. ] And heirs together with him of the world, Rom 4:14 , which is theirs in right, though detained a while from them by the Amorites, till their sins be full.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] . is better taken indicatively, with Jer., Ambr., Beza, Rck., al., than imperatively, with most Commentators (and Mey., De W., Olsh., Ellic.). It is no objection to the indicative that such knowledge could not well be predicated of the Galatians: it is not so predicated, but is here set before them as a thing which they ought to be acquainted with from this then you know (q. d. ‘omnibus patet.’ The imperative seems to me to lose the fine edge of the Apostle’s argumentative irony: besides that the usage of that mood with is not frequent: indeed apparently only to be found in Homer; cf. Il. . 249; . 522. See on the other side, Ellicott’s note here).
] see Rom 2:8 ; Rom 3:26 , and notes, those who are of faith , as the origin and the of their spiritual life.
] emphatic; these , and these only (see Rom 8:14 ), not . Chrys. says : but this point is not here raised: besides, they might be, as well as others, if they were , see Rom 4:16 .
. ] see Rom 4:11-17 , and notes.
Fuente: Henry Alford’s Greek Testament
Gal 3:7-14 . BY FAITH MEN BECOME SONS OF ABRAHAM AND INHERIT HIS BLESSING, WHEREAS THOSE WHO CLAIM IT ON THE SCORE OF OBEDIENCE TO LAW ARE SUBJECT TO THE CURSE OF A BROKEN LAW; FROM WHICH CHRIST REDEEMED US, GENTILES AS WELL AS JEWS, BY BEARING THE CURSE HIMSELF.
Fuente: The Expositors Greek Testament by Robertson
Gal 3:7 . : Ye perceive . The emphatic admonition, Know ye , adopted in our versions, would require an aorist imperative , as in Heb 8:11 . This verse contains a deduction from the former, as is suggested by the inferential . Since faith was the ground of Abraham’s justification, it follows that those who inherit his faith are his true sons. , sc. . The form of the Greek sentence suggests the insertion of these words to complete the ellipsis. With this addition the verse carries on the previous argument to its natural sequel. The faith of Abraham was there declared to be a fundamental condition of the divine acceptance. Those therefore who inherit his faith are his sons indeed and heirs of his blessing. The discourse of Christ recorded in the Gospel follows the same line of argument: If ye were Abraham’s children, ye would do the works of Abraham (Joh 8:39 ). Both alike urge that resemblance in life and character is the true test of sonship. Gentiles therefore who prove themselves sons of Abraham by exhibiting like faith are his sons indeed, and inherit the blessing promised to his seed. The antithesis in Gal 3:10 , , sc. , presents a like ellipsis: the exclusive claim of Jews to be sons of Abraham in virtue of their observance of the Law is there disposed of on corresponding grounds.
Fuente: The Expositors Greek Testament by Robertson
Know. Greek. ginosko. App-132.
of. Greek. ek. App-104.
the same = these.
children. Greek. huios. App-108.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] . is better taken indicatively, with Jer., Ambr., Beza, Rck., al., than imperatively, with most Commentators (and Mey., De W., Olsh., Ellic.). It is no objection to the indicative that such knowledge could not well be predicated of the Galatians: it is not so predicated, but is here set before them as a thing which they ought to be acquainted with-from this then you know (q. d. omnibus patet. The imperative seems to me to lose the fine edge of the Apostles argumentative irony: besides that the usage of that mood with is not frequent: indeed apparently only to be found in Homer; cf. Il. . 249; . 522. See on the other side, Ellicotts note here).
] see Rom 2:8; Rom 3:26, and notes, those who are of faith, as the origin and the of their spiritual life.
] emphatic; these, and these only (see Rom 8:14), not . Chrys. says : but this point is not here raised: besides, they might be, as well as others, if they were , see Rom 4:16.
.] see Rom 4:11-17, and notes.
Fuente: The Greek Testament
Gal 3:7. , know ye) The imperative; comp. 2Ti 3:1. Neither the slowness of the Galatians nor the commencement of the discussion admitted of an indicative.- , those who are of faith) For Abraham believed.-) these, and these alone, the other descendants of Abraham being excluded.-, sons) Gal 3:29.
Fuente: Gnomon of the New Testament
Gal 3:7
Gal 3:7
Know therefore that they that are of faith, the same are sons of Abraham.-The Jews thought they were sure of salvation because they were Abrahams children after the flesh. John warned them: Think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. (Mat 3:9). Jesus said unto them: If ye were Abrahams children, ye would do the works of Abraham. (Joh 8:39). Paul said: He is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God. (Rom 2:28-29). These scriptures teach that Abrahams blood in the veins was of no avail in the way of salvation unless accompanied by Abrahams faith in the heart. Under the reign of Christ, all who walk by faith are the true children of Abraham, and not those who are born of the flesh, and seek blessings by fleshly relations to Abraham. Many at the present day think that to be a member of the church will save them; but without the faith of the gospel, membership in the church cannot save. Faithful obedience to the gospel alone can save.
Fuente: Old and New Testaments Restoration Commentary
Know: Psa 100:3, Luk 21:31, Heb 13:23
they: Gal 3:26-29, Joh 8:39, Rom 4:11-16, Rom 4:24, Rom 9:7, Rom 9:8
Reciprocal: Gen 12:2 – General Luk 19:9 – forsomuch Joh 8:56 – rejoiced Rom 3:22 – and upon Rom 4:16 – of faith Gal 3:9 – General Gal 3:29 – Abraham’s Gal 6:16 – the Israel Heb 1:14 – heirs
Fuente: The Treasury of Scripture Knowledge
Gal 3:7. , -Know ye therefore that they who are of faith, those are the sons of Abraham. This verse is an inferential lesson which he charges them to learn. The verb is better construed in the imperative than in the indicative, which is preferred by Jerome, Beza, Rckert, Alford, Lightfoot, etc.; for the apostle is not taking for granted that they know it, but he is enjoining their knowledge of it, and he proceeds to expound and prove it to them. Cognoscite ergo-Vulgate. The particle gives peculiar force to the imperative: therefore, it being admitted that Abraham’s faith was the undoubted means of his justification. Hartung, p. 443; Klotz-Devarius, 2.167. Compare 2Ti 3:1, Heb 13:23. The phrase is more than a mere periphrasis for . The preposition represents origin-genetic relation. Rom 2:8; Rom 3:26; Rom 4:14; Joh 18:37; Winer, 47. The aspect of thought is not simply-those who possess faith but those who are sprung of faith; yet not specially here the faith of Abraham (Windischmann),-faith being at once the formative and the distinctive principle. The pronoun , so placed, has a sharp exclusiveness of meaning,-those, and those alone-those and none other. Bernhardy, p. 283. The contrast to is not , as Chrysostom wrongly illustrates, but specially in Gal 3:10, though at the same time it is implied that mere natural descent does not entitle a man to be ranked in this spiritual progeny of Abraham. It is not Abraham’s blood, but Abraham’s faith which forms the filial bond. The phrase is expressive, and is meant to be so. Rom 4:12-18; Schoettgen, in loc. vol. i. p. 731. To be his children is to have what he had, and that is faith; and to be what he was, and that is to be justified. Faith is the common principle between father and children; justification is the common blessing, or the gift of righteousness is the common inheritance. Only such as have faith-and the point is not raised whether they be Gentiles or of the line of Isaac and Jacob, whether they be of the circumcision or of the uncircumcision-they alone are true Abrahamids- . The aspect of thought is different here from that in Gal 3:29, where to be Abraham’s seed is said to result from connection with Christ. The conclusion is levelled directly against proud Judaizing errorists, who insisted more on imitation of Abraham’s circumcision than on the possession of Abraham’s faith,-thus misunderstanding the place, nature, and meaning of the seal and rite, and deluding their victims away from the Spirit to trust in externalism, and seek for perfection in the flesh.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 3:7. It was generally regarded an honor to be related to Abraham. (See Mat 3:9; Luk 19:9; 2Co 11:22.) In their zeal for persuading the Gentiles to take up the ordinances of the law, the Judaizers tried to make capital of the respect for the great patriarch by connecting him with the law of Moses. Paul does not overlook the greatness of Abraham, but shows that his greatness was due to his characteristic of faith. However, that had nothing to do with the ordinances of the law, for he lived six centuries before the law was given. (See the comments on Rom 4:1-13 in volume 1 of the New Testament Commentary.
Fuente: Combined Bible Commentary
Gal 3:7. Ye perceive, therefore. The Greek may be the indicative or the imperative. The former agrees better with the argumentative character of the sentence and with the particle therefore (). Others maintain that the imperative (know ye) is more animated.
Those of faith, emphatic, no others, in opposition to the self-righteous men of the law. They whose starting-point, whose fundamental principle is faith. Comp. Rom 2:8; Rom 4:14 (in Greek).
Fuente: A Popular Commentary on the New Testament
Know therefore that they that are of faith, the same are sons of Abraham. [For by faith Abraham came into such relations with God that he attained righteousness and justification; and I want you to know that those who follow his spiritual example are his real or spiritual children, to the exclusion even of his fleshly children, made such by birth, or adopted, as ye seek to be, by circumcision.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 7
Are the children of Abraham; whether Jews or not. If they share in the faith of Abraham, God considers them as his children.
Fuente: Abbott’s Illustrated New Testament
Therefore know that those of faith, these are the sons of Abraham.
Simple statement, those of faith, those that believe are sons of Abraham as opposed to those that keep the law that aren’t sons of Abraham is the clear implication.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:7 {6} Know ye therefore that they which are of faith, the same are the children of Abraham.
(6) The second, that the sons of Abraham must be esteemed and considered as his sons by faith.
Fuente: Geneva Bible Notes
"In this verse [Gal 3:7] Paul extended his argument from Abraham to his posterity and raised for the first time the question that would dominate the remainder of Galatians 3, 4 : Who are the true children of Abraham? This train of thought will find a conclusion in the allegory of the two mothers, Sarah and Hagar, and their two sons, Isaac and Ishmael (Gal 4:21-31)." [Note: George, p. 223.]
The spiritual sons of Abraham, Paul contended, were not his physical descendants but those who believed God whether they were Jews or Gentiles. He expounded Gen 12:3 c and Gen 22:18 a (in the LXX) to prove his point. We should understand this promise to include salvation. Paul clarified that this is what God intended. However it is only those who trust God who enter into God’s blessings for believers. Paul was not a universalist; he did not believe everyone will eventually go to heaven. Personal appropriation of God’s gift is necessary for salvation.
The Judaizers were evidently teaching the Galatians that to become Abraham’s children by adoption they had to receive circumcision. This was necessary for pagan proselytes to Judaism. They may have said that God had declared the Galatian Christians righteous by faith while uncircumcised like Abraham. Nevertheless now they needed to undergo circumcision as Abraham did. Circumcision would be a seal of their justification as it had been for Abraham. Circumcision would make them true sons of Abraham.
Paul argued that it was not circumcision that made a person a son of Abraham but faith. He treated circumcision as a part of the Law because, even though God instituted it many generations before He gave the Law, He reaffirmed it and incorporated it into the Law (Lev 12:3).
"What endeared Abraham to many Jewish thinkers were his virtues and his deeds. They understood him to have kept the law before it was written." [Note: Morris, p. 98.]