Galatians 3:8
New International Version
Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you."

New Living Translation
What's more, the Scriptures looked forward to this time when God would declare the Gentiles to be righteous because of their faith. God proclaimed this good news to Abraham long ago when he said, "All nations will be blessed through you."

English Standard Version
And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.”

Berean Study Bible
The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”

Berean Literal Bible
And the Scripture, having foreseen that God justifies the Gentiles by faith, foretold the gospel to Abraham: "All the nations will be blessed in you."

New American Standard Bible
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS WILL BE BLESSED IN YOU."

King James Bible
And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

Christian Standard Bible
Now the Scripture saw in advance that God would justify the Gentiles by faith and proclaimed the gospel ahead of time to Abraham, saying, All the nations will be blessed through you.

Contemporary English Version
Long ago the Scriptures said God would accept the Gentiles because of their faith. This is why God told Abraham the good news that all nations would be blessed because of him.

Good News Translation
The scripture predicted that God would put the Gentiles right with himself through faith. And so the scripture announced the Good News to Abraham: "Through you God will bless all people."

Holman Christian Standard Bible
Now the Scripture saw in advance that God would justify the Gentiles by faith and told the good news ahead of time to Abraham, saying, All the nations will be blessed through you.

International Standard Version
Because the Scripture saw ahead of time that God would justify the gentiles by faith, it announced the gospel to Abraham beforehand when it said, "Through you all nations will be blessed."

NET Bible
And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, "All the nations will be blessed in you."

New Heart English Bible
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, "In you all the nations will be blessed."

Aramaic Bible in Plain English
For because God knew beforehand that the nations are made right by faith, he preached The Good News to Abraham beforehand, as The Holy Scriptures say: “In you shall all the nations be blessed.”

GOD'S WORD® Translation
Scripture saw ahead of time that God would give his approval to non-Jewish people who have faith. So Scripture announced the Good News to Abraham ahead of time when it said, "Through you all the people of the world will be blessed."

New American Standard 1977
And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “ALL THE NATIONS SHALL BE BLESSED IN YOU.”

Jubilee Bible 2000
And the scripture, foreseeing that God would justify the Gentiles through faith, evangelized Abraham in advance, saying, In thee shall all the Gentiles be blessed.

King James 2000 Bible
And the scripture, foreseeing that God would justify the Gentiles through faith, preached before the gospel unto Abraham, saying, In you shall all nations be blessed.

American King James Version
And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In you shall all nations be blessed.

American Standard Version
And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham,'saying, In thee shall all the nations be blessed.

Douay-Rheims Bible
And the scripture, foreseeing, that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.

Darby Bible Translation
and the scripture, foreseeing that God would justify the nations on the principle of faith, announced beforehand the glad tidings to Abraham: In thee all the nations shall be blessed.

English Revised Version
And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.

Webster's Bible Translation
And the scripture foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In thee shall all nations be blessed.

Weymouth New Testament
And the Scripture, foreseeing that in consequence of faith God would declare the nations to be free from guilt, sent beforehand the Good News to Abraham, saying, "In you all the nations shall be blessed."

World English Bible
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, "In you all the nations will be blessed."

Young's Literal Translation
and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham --
Study Bible
Faith and Belief
7Understand, then, that those who have faith are the sons of Abraham. 8The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.” 9So those who have faith are blessed along with Abraham, the man of faith.…
Cross References
Genesis 12:3
I will bless those who bless you and curse those who curse you; and all the families of the earth will be blessed through you."

Genesis 18:18
Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed.

Genesis 22:18
And through your offspring all nations of the earth will be blessed, because you have obeyed My voice."

Genesis 26:4
I will make your descendants as numerous as the stars in the sky, and I will give them all these lands, and through your offspring all nations of the earth will be blessed,

Jeremiah 4:2
and if you can swear, 'As surely as the LORD lives,' in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory."

Romans 3:30
since there is One God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Treasury of Scripture

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In you shall all nations be blessed.

the scripture.

Galatians 3:22
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

Galatians 4:30
Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

John 7:38,42
He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water…

foreseeing.

Acts 15:15-18
And to this agree the words of the prophets; as it is written, …

God.

Romans 3:28-30
Therefore we conclude that a man is justified by faith without the deeds of the law…

Romans 9:30
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

preached.

Hebrews 4:2
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

In.

Galatians 3:16
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

Genesis 12:3
And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Genesis 18:18
Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?







Lexicon
The
(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Scripture
γραφὴ (graphē)
Noun - Nominative Feminine Singular
Strong's Greek 1124: (a) a writing, (b) a passage of scripture; plur: the scriptures. A document, i.e. Holy Writ.

foresaw
προϊδοῦσα (proidousa)
Verb - Aorist Participle Active - Nominative Feminine Singular
Strong's Greek 4308: From pro and horao; to behold in advance, i.e. to notice previously, or to keep in view.

that
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

would justify
δικαιοῖ (dikaioi)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1344: From dikaios; to render just or innocent.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Gentiles
ἔθνη (ethnē)
Noun - Accusative Neuter Plural
Strong's Greek 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

by
ἐκ (ek)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith,
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's Greek 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

[and] foretold the gospel
προευηγγελίσατο (proeuēngelisato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's Greek 4283: To preach the gospel beforehand, foretell good tidings.

to Abraham:
Ἀβραὰμ (Abraam)
Noun - Dative Masculine Singular
Strong's Greek 11: Abraham, progenitor of the Hebrew race. Of Hebrew origin; Abraham, the Hebrew patriarch.

“All
πάντα (panta)
Adjective - Nominative Neuter Plural
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

nations
ἔθνη (ethnē)
Noun - Nominative Neuter Plural
Strong's Greek 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

will be blessed
Ἐνευλογηθήσονται (Eneulogēthēsontai)
Verb - Future Indicative Passive - 3rd Person Plural
Strong's Greek 1757: To bless (of God). From en and eulogeo; to confer a benefit on.

through
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

you.”
σοὶ (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.
(8) The universalism of the promise is accounted for by the fact that it is rested upon faith and not on works--thus showing a distinct prevision of a time when the whole world should be invited to claim a share in it by the exercise of faith.

The scripture.--Here, with a more decided personification than usual, the Scripture is said to foresee what God, by whom Scripture is inspired, foresaw.

Foreseeing.--It appears to have been a rather common formula among the Jews to say "What saw the Scripture?" (i.e., What had the Scripture in sight, or in view?) for "What did it mean?" Here the metaphor falls in naturally with the personification.

Would justify.--Literally, justifies. The use of the present tense implies that the justification of the Gentiles is regarded as forming part of the eternal purpose of God, to whom the future and the present are one.

The heathen.--It is to be noticed that the same word is translated indifferently by "heathen" (as here, and also in 2Corinthians 11:26; Galatians 1:16; Galatians 2:9), "nations" (as in the second clause of this verse, and frequently elsewhere), and "Gentiles" (as in Galatians 2:2; Galatians 2:8; Galatians 2:12; Galatians 2:14-15; Galatians 3:14 of this Epistle, and most commonly in other places where it occurs).

Preached before the gospel.--For this translation we might substitute, announced the glad tidings beforehand. The Authorised version, however, hardly involves an anachronism, as the promise is regarded as anticipating the gospel, inasmuch as it already contained the doctrine of justification by faith, in which the essence of the gospel consisted.

In thee.--The righteousness which was imputed to Abraham his spiritual descendants also could claim by virtue of their descent from him. What applied to him applied (potentially and prophetically) to them. In like manner it is said, in Hebrews 7:9, that "Levi paid tithes in Abraham."

The quotation is a combination of Genesis 12:3 ("In thee shall all families of the earth be blessed") and Genesis 18:18 ("All the nations of the earth shall be blessed in him.")

Be blessed.--With the bliss of the Messianic kingdom.

Verse 8. - The substance of this verse, taken in conjunction with the next, is this: The announcement which the Scripture records as made to Abraham, that "in him all the nations should be blessed," that is, that by being like him in faith all nations should be blessed like him, did thus early preach to Abraham that which is the great cardinal truth of the gospel preached now: it proceeded upon a foresight of the fact now coming to pass, that by faith simply God would justify the Gentiles. As well as the Scripture quoted before from Genesis 15, so this announcement also ascertains to us the position that they that are of faith, and they alone, are blessed with the believing patriarch. Such appears to be the general scope of the passage; but the verbal details are not free from difficulty. And the Scripture, foreseeing (προι'δοῦσα δὲ ἡ γραφή); and, again, the Scripture, foreseeing. The conjunction δὲ indicates transition to another item of proof, as, e.g. in Romans 9:27, Ἡσαίας δέ. The word "Scripture" in 2 Peter 1:20, "no prophecy of Scripture," certainly denotes the sacred writings as taken collectively, that is, what is frequently recited by the plural, αἱ γραφαί, "the Scriptures." So probably in Acts 8:22, "the passage of Scripture." We are, therefore, war, anted in supposing it possible, and being possible it is here also probable, that this is the sense in which the apostle now uses the term as well as in ver. 22, rather than as denoting, either the one particular passage cited or the particular book out of which it is taken. This view better suits the personification under which the Old Testament is here presented. This personification groups with that in Romans 9:17, "The Scripture saith unto Pharaoh, For this very purpose did I raise thee up." In both cases the "Scripture" is put in place of the announcement which Scripture records as having been made, the Scripture itself being written after the time of both Abraham and Pharaoh, and not addressed to them. But here there is the additional feature, of foresight being attributed to Scripture - a foresight, net exactly of the Holy Spirit inspiring the Scripture, but of the Divine Being who, on the occasion referred to, was holding communication with Abraham; although, yet again, "the Scripture" seems in the words, "foreseeing that God would justify," etc., distinguished from "God." The sense, however, is clear; Scripture shows that, as early as the time of Abraham, a Divine intimation was given that God would, on the ground of faith simply, justify any human being throughout the world that should believe in him as Abraham did. Rabbinical scholars tell us that in those writings a citation from Scripture is frequently introduced with the words, "What sees the Scripture?" or, "What sees he [or, 'it']?" That God would justify the heathen through faith (ὅτι ἐκ πίστεως διακαιοῖ τὰ ἔθνη ὁ Θεός); that by (Greek, out of) faith would God justify the nations. The position of ἐκ πίστεως betokens that the apostle's point here is, not that God would justify the Gentiles, but that it was by faith that he would do so irrespectively of any fulfilment on their part of ceremonial observances. The tense of the present indicative δικαιοῖ is hardly to be explained thus: would justify as we now see he is doing. The usual effect of the oratio obliqua transfers the standpoint of time in δικαιοῖ to the time of the foresight, the present tense being put instead of the future (δικαιώσει), as intimating that God was, so to speak, even now preparing thus to justify, or, in the Divine estimate of spaces of time, was on the eve of thus justifying; analogously with the force of the present tense in the participles "given" and "poured out" (διδόμεν ἐκχυνόμενον) in Luke 22:19, 20. The condition of mankind in the meanwhile is described in vers. 22, 23 - shut up unto the faith that was to be revealed. A question arises as to the exact interpretation of the word ἔθνη as twice occurring in this verse. Does the apostle use it as the correlative to Jews, "Gentiles;" or without any such sense of contradistinction, "nations" including both Jews and Gentiles? In answer, we observe:

(1) The great point in these verses (6-9) is, not the call of the Gentiles, but the efficacy of faith without Levitical ceremonialism, as summed up in the words of ver. 9.

(2) The original passage which the apostle is now referring to is that in Genesis 12:3, where the Septuagint, conformably with the Hebrew, has Καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλὰι τῆς γῆς: in our Authorized Version," And in thee shall all families [Hebrew, mishpechoth] of the earth be blessed:" only, through some cause or other, instead of "all families," he writes the words, "all nations" (πάντα τὰ ἔθνη), which we find in what was said by the Lord to the two angels (Genesis 18:18), Καὶ ἐνευλογηθήσονται ἐν αὐτῷ [that is, Abraham] πάντα τὰ ἔθνη τῆς γῆς: Authorized Version, "all the nations of the earth" (Genesis 22:18, and the promise to Isaac, Genesis 26:4, are irrelevant to the point now under consideration). We, therefore, are warranted in assuming that, as ἔθνη might be used as coextensive with φυλαί ("families"), it really is here employed by the apostle with the same extension of application. We may add that, most certainly, the apostle utterly repudiated the notion that God justifies Gentiles on a different footing from that on which he justifies Jews: whether Jews or Gentiles, they only who are of faith are blessed with Abraham; and, whether Jews or Gentiles all who are of faith are blessed with him. Preached before the gospel unto Abraham, saying (προευηγγελίσατο τῷ Ἀβραάμ ὅτι); preached the gospel beforehand unto Abraham, saying. Very striking and animated is the apostle's use of this word προευηγγελίσατο, a compound verb, minted no doubt for the occasion out of his own ardent thought, though it is found also in his senior contemporary, Philo. It is plainly an allusion to the "gospel" now openly proclaimed to the world as having been "by anticipation" already then announced to Abraham, the Most High himself the herald; signifying also the joy which it brought to the patriarch, and (Chrysostom adds) his great desire for its accomplishment. Tim blessed and glorious gospel of the grace of God has been the thought of God in all ages. May we connect with this the mysterious passage in John 8:567 In point of construction, the verb εὐαγγελίζομαι is nowhere else followed by ὅτι: but as it is sometimes found governing an accusative of the matter preached (Luke 1:19; Luke 2:10; Acts 5:42; Acts 8:12; Ephesians 2:17), there is no harshness in its construction with ὅτι, which we may here represent in English by "saying." In thee shall all nations be blessed (ἐνευλογηθήσονται [Receptus, εὐλογηθήσονται] ἐν σοὶ πάντα τὰ ἔθνη). "In thee" as their type and pattern, in respect both to the "blessing" bestowed upon him and to the faith out of which his blessing sprang. The "blessing" consists of God's love and all the well-being which can flow from God's love; the form of well-being varying according to the believer's circumstances, whether in this life or in the life to come; it receives its consummation with the final utterance, "Come, ye blessed (εὐλογημένοι) of my Father, inherit the kingdom prepared for you from the foundation of the world." Into this condition of blessedness the sinful and guilty can only be brought through justification; but justification through Christ does of necessary consequence bring us into it. The compound form of the verb, ἐνευλογηθή, added to ἐν σοὶ, forcibly indicates that moral inherency in Abraham, through our being in faith and obedience his spiritual offspring, whereby alone the blessing is attained and possessed. Chrysostom remarks, "If, then, those were Abraham's sons, not who were related to him by blood, but who follow his faith, for this is the meaning of the words, 'In thee all nations,' it is plain that the Gentiles are brought into kindred with him." Augustine explains "in thee," similarly: "To wit, by imitation of his faith by which he was justified even before the sacrament of circumcision." Luther writes "In Abraham are we blessed, but in what Abraham? The believing Abraham, to wit; because if we are not in Abraham, we are under a curse rather, even if we were in Abraham according to the flesh." Calvin likewise: "These words beyond all doubt mean that all must become objects of blessing after Abraham's fashion; for he is the common pattern, nay rather, rule. But he by faith obtained blessing; therefore faith is for all the means." 3:6-14 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 fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did 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 then 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 against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though 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 faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not 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 how can God spare any man who remains under sin, seeing that he spared not 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.
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