foresaw
The word "foresaw" is translated from the Greek "προϊδοῦσα" (proidousa), which means to see beforehand or to have foreknowledge. This term emphasizes God's omniscience and His sovereign plan for humanity. It suggests that the events and promises recorded in Scripture were not random but were part of a divine blueprint established before the foundation of the world. This foresight assures believers of God's control over history and His faithfulness in fulfilling His promises.

that God would justify the Gentiles by faith
This phrase is central to Paul's argument in Galatians, highlighting the doctrine of justification by faith. The Greek word for "justify" is "δικαιώσει" (dikaiōsei), meaning to declare righteous. This declaration is not based on works or adherence to the law but solely on faith in Jesus Christ. The inclusion of "the Gentiles" (τὰ ἔθνη, ta ethnē) signifies the universal scope of the gospel, breaking down the barriers between Jews and Gentiles. Historically, this was a radical shift, as the Jewish people were traditionally seen as God's chosen. This phrase underscores the transformative power of the gospel to unite all people under Christ.

and foretold the gospel to Abraham
The phrase "foretold the gospel to Abraham" connects the New Testament message of salvation to the Old Testament patriarch. The Greek word "προευηγγελίσατο" (proeuēngelisato) combines "pro" (before) and "euangelizō" (to proclaim good news), indicating that the gospel was announced in advance to Abraham. This highlights the continuity of God's redemptive plan from the Old Testament to the New Testament. Abraham's faith was credited to him as righteousness, serving as a prototype for the justification of all believers. This connection reinforces the idea that the gospel is not a new concept but the fulfillment of God's ancient promises.

All nations will be blessed through you
This promise, originally given to Abraham in Genesis 12:3, is reiterated here to emphasize the global impact of the gospel. The phrase "All nations" (πάντα τὰ ἔθνη, panta ta ethnē) signifies the inclusivity of God's blessing, extending beyond Israel to encompass every ethnic group. The blessing "through you" (ἐν σοὶ, en soi) refers to the coming of Christ, a descendant of Abraham, through whom the ultimate blessing of salvation is made available to all. This promise assures believers of God's unwavering commitment to His covenant and His desire for all people to experience His grace and mercy.

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). . . .

(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."

Parallel Commentaries ...