Galatians 3:8 - Exposition

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 15:1-21 ., 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 ( προΐδοῦσα 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 Acts 8:22 , 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 hero 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 hero 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 , Luke 22:20 . The condition of mankind in the meanwhile is described in Luke 22:22 , Luke 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 anti Gentiles? In answer, we observe: