Galatians 3:8

Blessed - Happy.

Gospel - Good news.

Heathen - People; nations; non-Jews.

Scripture - That which is written; book; letter.

The Scripture, foreseeing - See the notes on Romans 4:3-16 (note). As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the doctrine of salvation by faith, before, to Abraham, while he was in his heathen state; and thus he is called the father of believers: therefore it must refer to them who shall believe the same Gospel among the Gentiles; and, as the door of faith was open to all the Gentiles, consequently the promise was fulfilled: In thee shall all the nations of the earth be blessed.

And the Scripture - The word Scripture refers to the Old Testament; see the note at John 5:39. It is here personified, or spoken of as foreseeing. The idea is, that he by whom the scriptures were inspired, foresaw that. It is agreeable, the meaning is, to the account on the subject in the Old Testament. The Syriac renders this, "Since God foreknew that the Gentiles would be justified by faith, he before announced to Abraham, as the scripture saith, In thee shall all nations be blessed."

Foreseeing - That is, this doctrine is contained in the Old Testament. It was foreseen and predicted that the pagan would be justified by faith, and not by the works of the Law.

That God would justify the heathen - Greek: "The nations" - τὰ ἔθνη ta ethnē - the Gentiles. The fact that the pagan, or the Gentiles would be admitted to the privileges of the true religion, and be interested in the benefits of the coming of the Messiah, is a fact which is everywhere abundantly predicted in the Old Testament. As an instance, see Isaiah 49:6, Isaiah 49:22-23; 60. I do not know that it is anywhere distinctly foretold that the pagan would be justified by faith, nor does the argument of the apostle require us to believe this. He says that the Scriptures, that is, he who inspired the Scriptures, foresaw that fact, and that the Scriptures were written as if with the knowledge of that fact; but it is not directly affirmed. The whole structure and frame of the Old Testament, however, proceeds on the supposition that it would be so; and this is all that the declaration of the apostle requires us to understand,

Preached before the gospel - This translation does not convey quite the idea to us, which the language of Paul, in the original, would to the people to whom he addressed it. We have affixed a technical sense to the phrase "to preach the gospel." It is applied to the formal and public annunciation of the truths of religion, especially the "good news" of a Saviour's birth, and of redemption by his blood. But we are not required by the language used here to suppose that this was done to Abraham, or that "the gospel" was preached to him in the sense in which we all now use that phrase. The expression, in Greek προευηγγελίσατο proeuēngelisato, means merely, "the joyful news was announced beforehand to Abraham;" scil. that in him should all the nations of the earth be blessed. It was implied, indeed, that it would be by the Messiah; but the distinct point of the "good news" was not the "gospel" as we understand it, but it was that somehow through him all the nations of the earth would be made happy. Tyndale has well translated it," Showed beforehand glad tidings unto Abraham." This translation should have been adopted in our common version.

In thee shall all nations be blessed - See the Acts 3:25 note; Romans 4:13 note. All nations should be made happy in him, or through him. The sense is, that the Messiah was to be descended from him, and the religion of the Messiah, producing peace and salvation, was to be extended to all the nations of the earth: see Genesis 12:3; compare the note at Galatians 3:16.

Εὐαγγελίζω Euangelizō doubtless here, as elsewhere, signifies to announce glad tidings. And in all the passages where this word occurs, even in those where the author might be disposed to allow that the "gospel technically" was meant, the translation which he proposes here would be very suitable and exact. It was certainly the same gospel that was preached to Abraham, that is now preached to us, though not with, the same fulness of revelation, in his case. The apostle here affirms that the gospel, that is, the way of justification through Christ, in opposition to the legal system he had been condemning - was, in few words, preached to Abraham, being contained in that promise, "in thee shall all nations be blessed;" see Genesis 22:17. The full meaning of the promise, indeed, could not be gathered from the words themselves, but Abraham must have understood their application in a far more extensive sense than that "somehow through him all the nations of the earth would be made happy." Whether the true import were made known to him directly by the Spirit of God, or discerned by him in typical representation, it is certain that Abraham's faith terminated on the promised Seed, that is, Christ whose day he desired to see, and seeing it afar, was glad, John 8:56. "Hereof it followeth," says Luther on the place, "that the blessing and faith of Abraham is the same that ours is, that Abraham's Christ is our Christ, that Christ died as well for the sins of Abraham as for us.")

3:8 And the scripture - That is, the Holy Spirit, who gave the scripture. Foreseeing that God would justify the gentiles also by faith, declared before - So great is the excellency and fulness of the scripture, that all the things which can ever be controverted are therein both foreseen and determined. In or through thee - As the father of the Messiah, shall all the nations be blessed. >Gen 12:33:9So then all they, and they only, who are of faith - Who truly believe. Are blessed with faithful Abraham - Receive the blessing as he did, namely, by faith.3:10They only receive it. For as many as are of the works of the law - As God deals with on that footing, only on the terms the law proposes, are under a curse; for it is written, Cursed is every one who continueth not in all the things which are written in the law. Who continueth not in all the things - So it requires what no man can perform, namely, perfect, uninterrupted, and perpetual obedience. >Deu 27:263:11But that none is justified by his obedience to the law in the sight of God - Whatever may be done in the sight of man, is farther evident from the words of Habakkuk, The just shall live by faith - That is, the man who is accounted just or righteous before God, shall continue in a state of acceptance, life, and salvation, by faith. This is the way God hath chosen. Habakkuk 2:4 .3:12And the law is not of faith - But quite opposite to it: it does not say, Believe; but, Do. >Lev 18:53:13Christ - Christ alone. The abruptness of the sentence shows an holy indignation at those who reject so great a blessing. Hath redeemed us - Whether Jews or gentiles, at an high price. From the curse of the law - The curse of God, which the law denounces against alltransgressors of it. Being made a curse for us - Taking the curse upon himself, that we might be delivered from it, willingly submitting to that death which the law pronounces peculiarly accursed. Deuteronomy 21:23 .3:14That the blessing of Abraham - The blessing promised to him. Might come on the gentiles - Also.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.3:15I speak after the manner of men - I illustrate this by a familiar instance, taken from the practice of men.Though it be but a man's covenant, yet, if it be once legally confirmed, none - No, not the covenanter himself, unless something unforeseen occur, which cannot be the case with God. Disannulleth, or addeth thereto - Any new conditions.3:16Now the promises were made to Abraham and his seed - Several promises were made to Abraham; but the chief of all, and which was several times repeated, was that of the blessing through Christ. He - That is, God.Saith not, And to seeds, as of many - As if the promise were made to several kinds of seed. But as of one - That is, one kind of seed, one posterity, one kind of sons. And to all these the blessing belonged by promise. Which is Christ - including all that believe in him. Genesis 22:18 .3:17And this I say - What I mean is this. The covenant which was before confirmed of God - By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations. Through Christ, the law which was four hundred and thirty years after - Counting from the time when the promise was first made to Abraham, Genesis 12:2 ,3.Doth not disannul, so as to make the promise of no effect - With regard to all nations, if only the Jewish were to receive it; yea, with regard to them also, if it was by works, so as to supersede it, and introduce another way of obtaining the blessing.3:18And again - This is a new argument. The former was drawn from the time, this from the nature, of the transaction. If the eternal inheritance be obtained by keeping the law, it is no more by virtue of the free promise - These being just opposite to each other. But it is by promise.Therefore it is not by the law.3:19It - The ceremonial law. Was added - To the promise.Because of transgressions - Probably, the yoke of the ceremonial law was inflicted as a punishment for the national sin of idolatry, Exodus 32:1 , at least the more grievous parts of it; and the whole of it was a prophetic type of Christ. The moral law was added to the promise to discover and restrain transgressions, to convince men of their guilt, and need of the promise, and give some check to sin. And this law passeth not away; but the ceremonial law was only introduced till Christ, the seed to or through whom the promise was made, should come. And it was ordained by angels in the hand of a mediator - It was not given to Israel, like the promise to Abraham, immediately from God himself; but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, to remind them of the great Mediator.3:20Now the mediator is not a mediator of one - There must be two parties, or there can be no mediator between them; but God who made the free promise to Abraham is only one of the parties. The other, Abraham, was not present at the time of Moses. Therefore in the promise Moses had nothing to do. The law, wherein he was concerned, was a transaction of quite another nature.3:21Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth. If there had been a law which could have given life - Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification. with all the blessings consequent upon it, would have been by that law.3:22But, on the contrary, the scripture wherein that law is written hath concluded all under sin - Hath shut them up together, (so the word properly signifies,) as in a prison, under sentence of death, to the end that all being cut off from expecting justification by the law, the promise might be freely given to them that believe.3:23But before faith - That is, the gospel dispensation.Came, we were kept - As in close custody. Under the law - The Mosaic dispensation. Shut up unto the faith which was to be revealed - Reserved and prepared for the gospel dispensation.3:24Wherefore the law was our schoolmaster unto Christ - It was designed to train us up for Christ. And this it didboth by its commands, which showed the need we had of his atonement; and its ceremonies, which all pointed us to him.3:25But faith - That is, the gospel dispensation.Being come, we are no longer under that schoolmaster - The Mosaic dispensation.3:26For ye - Christians. Are all adult sons of God - And so need a schoolmaster no longer.3:27For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ - Have received him as your righteousness, and are thereforesons of God through him.3:28There is neither Jew nor Greek - That is, there is no difference between them; they are equally accepted through faith. There is neither male nor female - Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.3:29If ye are Christ's - That is, believers in him.