The Meaning of Galatians 3:8 Explained

Galatians 3:8

KJV: 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.

YLT: and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham --

Darby: 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.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Galatians 3:8 Mean?

Context Summary

Galatians 3:1-10 - Righteousness Based On Faith
The strong tendency of the Galatian Christians to depend upon ceremonies or upon legal obedience, in addition to their faith in Christ, elicits in this chapter a magnificent demonstration of the simplicity and sufficiency of faith alone.
Faith had underlain the commencement of their Christian life, Galatians 3:1-5. They had found peace with God through faith. Through faith they had received the fullness of the Holy Spirit. As they had begun, so let them finish!
Faith had been the means, too, of Abraham's acceptance with God, Galatians 3:6-10. From the first the gospel of faith had been proclaimed to him by the divine Spirit. Long before he had become a Jew by the initial rite of Judaism, he had been a humble believer in God's promise, on the basis of which he was reckoned righteous. Simple faith was the only condition that he had fulfilled, and the promise that all flesh should be blessed through him had been given when he was still a believing Gentile. Surely what had sufficed for the father of the faithful was good enough for his children! Let each reader see to it that he does not merely believe about Christ, but believes in Him, so as to be no longer under the curse, but within the blessing. [source]

Chapter Summary: Galatians 3

1  He asks what moved them to leave the faith, and hold onto the law
6  Those who believe are justified,
9  and blessed with Abraham
10  And this he shows by many reasons
15  The purpose of the Law
26  You are sons of God

Greek Commentary for Galatians 3:8

Foreseeing [προιδουσα]
Second aorist active participle of προοραω — prooraō The Scripture is here personified. Alone in this sense of “sight,” but common with λεγει — legei or ειπεν — eipen (says, said) and really in Galatians 3:22 “hath shut up” (συνεκλεισεν — sunekleisen). [source]
Would justify [δικαιοι]
Present active indicative, “does justify.” Preached the gospel beforehand (προευηγγελισατο — proeuēggelisato). First aorist middle indicative of προευαγγελιζομαι — proeuaggelizomai with augment on α — a though both προ — pro and ευ — eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη — panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι — pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω — eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). In thee “As their spiritual progenitor” (Lightfoot). [source]
Preached the gospel beforehand [προευηγγελισατο]
First aorist middle indicative of προευαγγελιζομαι — proeuaggelizomai with augment on α — a though both προ — pro and ευ — eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη — panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι — pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω — eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). [source]
In thee [εν σοι]
“As their spiritual progenitor” (Lightfoot). [source]
The scripture [ἡ γραφὴ]
See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; see on John 2:22; see on John 5:47footnote. [source]
Foreseeing [προΐδοῦσα]
The passage of Scripture is personified. Comp. hath concluded, Galatians 3:22. The Jews had a formula of reference, “What did the Scripture see?” [source]
Would justify [δικαιοῖ]
Better justifieth. The present tense. The time foreseen was the Christian present. Comp. 1 Corinthians 3:13; Matthew 26:2. [source]
Preached before the gospel [προευηγγελίσατο]
N.T.oAn awkward translation. Better, preached the gospel before-hand. [source]
All nations [πάντα τὰ ἔθνη]
From Genesis 18:18; comp. Genesis 22:18, lxx. Genesis 12:3reads πᾶσαι αἱ φυλαὶ all the tribes. Τὰ ἔθνη was the collective term by which all non-Jews were denoted, and is more suitable to Paul's Gentile audience. [source]
Shall be blessed [ἐνευλογηθήσονται]
In N.T. only here. lxx, Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Sirach 44:21. The blessing is the messianic blessing of which the Gentiles are to partake - the imparting of the Spirit as the new life principle and the pledge of future blessedness in Christ. This blessing Abraham shared on the ground of his faith, and believers shall share it as the true spiritual children of Abraham. [source]
In thee [ἐν σοὶ]
Not, through thy posterity, Christ, but in the fact that thou art blessed is involved the blessedness of the Gentiles through faith, in so far as they shall be justified by faith, and through justification receive the Holy Spirit. [source]

Reverse Greek Commentary Search for Galatians 3:8

Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Galatians 3:22 The scripture [ἡ γραφὴ]
Scripture is personified. See on Galatians 3:8. [source]
1 Timothy 5:18 The Scripture [ἡ γραφή]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
James 4:5 The Scripture [η γραπη]
Personification as in Galatians 3:8; James 2:23. But no O.T. passage is precisely like this, though it is “a poetical rendering” (Ropes) of Exodus 20:5. The general thought occurs also in Genesis 6:3-5; Isaiah 63:8-16, etc. Paul has the same idea also (Galatians 5:17, Galatians 5:21; Romans 8:6, Romans 8:8). It is possible that the reference is really to the quotation in James 4:6 from Proverbs 3:34 and treating all before as a parenthesis. There is no way to decide positively. [source]

What do the individual words in Galatians 3:8 mean?

Having foreseen then the Scripture that by faith justifies the Gentiles - God foretold the gospel - to Abraham - Will be blessed in you all the nations
προϊδοῦσα δὲ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη Θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη

προϊδοῦσα  Having  foreseen 
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular
Root: πρόοιδα 
Sense: to see before (whether as respects place or time).
γραφὴ  Scripture 
Parse: Noun, Nominative Feminine Singular
Root: γραφή  
Sense: a writing, thing written.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πίστεως  faith 
Parse: Noun, Genitive Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
δικαιοῖ  justifies 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: δικαιόω  
Sense: to render righteous or such he ought to be.
ἔθνη  Gentiles 
Parse: Noun, Accusative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
προευηγγελίσατο  foretold  the  gospel 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: προευαγγελίζομαι  
Sense: to announce or promise glad tidings beforehand.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἀβραὰμ  to  Abraham 
Parse: Noun, Dative Masculine Singular
Root: Ἀβραάμ  
Sense: the son of Terah and the founder of the Jewish nation.
ὅτι  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἐνευλογηθήσονται  Will  be  blessed 
Parse: Verb, Future Indicative Passive, 3rd Person Plural
Root: ἐνευλογέω  
Sense: to confer benefits on, to bless.
ἔθνη  nations 
Parse: Noun, Nominative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.