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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:6–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.
I.From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (Gal 3:7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen 12:3), In thee shall all nations be blessed, had a reference hereunto, Gal 3:8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (Gal 3:9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.
II.He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us.
If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, Gal 3:10, and Deu 27:26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as Gal 3:12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, Gal 3:13) hath redeemed us from the curse of the law, etc. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deu 21:23. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ - that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note,
1.The misery which as sinners we are sunk into - we are under the curse and condemnation of the law.
2.The love and grace of our Lord Jesus Christ towards us - he has submitted to be made a curse for us, that he might redeem us from the curse of the law.
3.The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And,
4.That it is only through faith in him that we can hope to obtain this favour.
III.To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, Gal 3:11. The place referred to is Hab 2:4, where it is said, The just shall live by faith; it is again quoted, Rom 1:17, and Heb 10:38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness - that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith - that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev 18:5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.
IV.To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, Gal 3:15, etc. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (Gal 3:8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diathēkē signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (Gal 3:16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person - that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (Gal 3:18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, "I speak after the manner of men," he adds), "Though it be but a man's covenant, no man disannulleth, or addeth thereto." For by the figure of the permanency of a human covenant he was defending the divine testament.
"But," says he, "I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world." This, however, was not said "after the manner of men.
"To speak after the manner of men" means to use human examples. Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarch, he proceeds to common usages; and this he does invariably, in order to sweeten his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, "Who feedeth a flock, and eateth not of the milk of the flock? Who planteth a vineyard, and eateth not the fruit thereof?" and again with the Hebrews, "For a testament is of force where there hath been death; for doth it ever avail while he that made it liveth?" One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, "Can a woman forget her sucking child?" and again, "Shall the clay say to him that fashioneth it, What makest thou?" and in Hosea, He represents a husband set at nought by his wife. This use of human examples frequently occurs in types also, as when the prophet takes the girdle, and goes down to the potter's house. The meaning of the present example is, that Faith is more ancient than the Law, which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, "Brethren, I speak after the manner of men;" above he had called them "foolish," now he calls them "brethren," at once chiding and encouraging them. "Though it be but a man's covenant, yet when it hath been confirmed." If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin aught to it? for this is the meaning of "or addeth thereto." Much less then when God makes a covenant; and with whom did God make a covenant?
(V. 15 seqq.) Brothers, I speak in human terms: yet no one rejects or adds to a man's covenant, which has been confirmed. The promises were made to Abraham and to his seed. It does not say, 'and to seeds,' referring to many, but referring to one, 'and to your seed,' who is Christ. Now I say this: the covenant, which was confirmed by God, the law, which came four hundred and thirty years later, does not invalidate the promise, so as to abolish it. For if the inheritance is based on the law, it is no longer based on a promise. But God gave to Abraham a promise. The Apostle, who became all things to all people in order to gain everyone, is a debtor to Greeks and Barbarians, to the wise and the foolish, even to the Galatians whom he had just called foolish. For he did not use the same arguments with them as he did with the Romans, but simpler ones; things that even fools could understand and almost from the street corner. And so that it would not seem that he did it out of ignorance and not skill, he appeases the wise reader beforehand, and he tempers what he is going to say with a preface: Brothers, I speak as a human being. For what I am about to say, I do not speak according to God: I do not speak according to hidden wisdom, and those who can eat solid food, but according to those who are nourished by the tender milk of the stomach, and are unable to bear great things. (1 Corinthians 5). Therefore, to the Corinthians, among whom fornication was heard, and such fornication that even among the Gentiles, he says: I speak, and not the Lord. (1 Corinthians 7:12). And to the same in the second [letter]: What I am saying, I do not speak according to the Lord, but as if in foolishness (II Cor. XI, 17). Some think that when he is about to discuss examples from the testament of a man and the death of the testator and other things of human similarity, he said: Brothers, I say according to man: although it seems to me, and for this reason indeed that they think, but especially because of what follows being stated (or promised), namely: He does not say 'and to seeds' as if in many, but as if in one, and to your seed, which is Christ. While traversing all the scriptures in meaning and memory, I have never found the seed of writing in the plural number, but whether in a positive or negative sense, it is always in the singular number. Furthermore, the following is inferred: But I say that this testament is confirmed by God, if anyone diligently compares the Hebrew volumes and other editions with the translation of the Septuagint interpreters, they will find where the testament is written, not to sound like testament, but a covenant, which is called 'Berith' in the Hebrew language. Therefore, it is clear that the Apostle did what he promised, and he did not use hidden meanings to the Galatians, but rather everyday and lowly things that could displease the prudent (I speak in human terms unless I add this). To calculate the years from the time when the Lord spoke to Abraham, saying, 'And in your seed all the nations of the earth shall be blessed' (Genesis 22:18), until the lawgiver Moses: whether they are four hundred and thirty, or how the Lord promises to Abraham in Genesis that his descendants shall come out of the land of bondage after four hundred years. For it is not a small matter, and sought after by many, I do not know if it was invented by someone else. Also, that which is read in the same book about Thamar and her two little ones (Genesis 38), that is, that the first one called Zara extended his hand, and the midwife tied a scarlet thread on it, and then, as he pulled his hand back inside, the hand of the one named Phares was extended in its place. It is fitting that this demonstrates how Israel, in the work of the Law, extended his hand and contracted it, polluted by the blood of the prophets and of the Savior himself. But afterwards, the people of the Gentiles burst forth, because of whom it is often said to have been destroyed, and the middle wall that had been between the Jews and the Gentiles was broken down, so that there would be one flock and one shepherd, and there would be glory, and honor, and peace to everyone who does good, to the Jew first and also to the Greek. However, the simple meaning that is hidden in this passage has this force, that the Apostle teaches that the promises that were made to Abraham cannot be destroyed by the Law, which was given afterwards, and that the later things cannot take priority over the earlier ones, since the promises were given to Abraham four hundred and thirty years before, so that all nations would be blessed in him. But the observation is, that whoever had done it, would live in it, after four hundred and thirty years Moses gave it on Mount Sinai. On the contrary, this could be said: Why then was it necessary to give the Law after so much time of promise, when even with the Law given, the suspicion of a broken promise could arise, and the Law given would not be profitable while the promise remained? The Apostle, foreseeing this question, poses and explains it to himself in the following, saying:
The apostle, who was “made all things to all men” … is also made a fool for the Galatians, whom he a little while before called fools. For he does not employ the arguments that he used with the Romans but simpler ones and such as the stupid could understand.… [He means,] “What I am about to say I say not according to God. I do not speak with regard to the deepest wisdom and those who can eat solid food but with regard to those who feed on milk because of the tenderness of their stomachs.”
The value that a testator’s death has for confirming his testament is final, since he cannot then change his mind. This is the value that the immutability of God’s promise has in confirming the inheritance of Abraham, whose faith was reckoned for righteousness.
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Summary
In Galatians 3:15, the Apostle Paul employs a common human analogy of a confirmed will or covenant to underscore a profound theological truth: just as a human agreement, once legally ratified, cannot be altered or nullified by subsequent parties or conditions, so too God's prior and unchangeable covenant of promise to Abraham cannot be abrogated or modified by the later introduction of the Mosaic Law. This illustration serves to reinforce the enduring validity and supremacy of God's grace-based promise over the law-based system.
Context
Literary Context
This verse is a pivotal point in Paul's impassioned argument in Galatians 3, where he defends the doctrine of justification by faith against the Judaizers who insisted on adherence to the Mosaic Law for salvation. Paul has just established that Abraham was justified by faith Galatians 3:6, and that those who believe are "sons of Abraham" Galatians 3:7. He then contrasts the blessing of faith with the curse of the Law, from which Christ has redeemed believers Galatians 3:10-14. Verse 15 introduces a legal analogy to explain why the Law, which came much later, could not possibly invalidate the earlier, divinely given promise. It sets the stage for Paul's explicit statement in Galatians 3:17 about the 430-year gap between the promise and the Law.
Historical & Cultural Context
Paul's audience in Galatia was grappling with the influence of Judaizers who taught that Gentile Christians needed to be circumcised and observe Jewish customs to be truly saved. In the Greco-Roman world, the concept of a "covenant" (Greek: diathēkē) often referred to a legal will or testament, which, once ratified (e.g., by the death of the testator or by formal agreement), became unalterable and binding. This legal principle was well-understood in both Roman and Jewish legal systems. Paul leverages this common understanding to illustrate the inviolability of God's divine promise, appealing to a universally accepted legal precedent to demonstrate the logical fallacy of the Judaizers' position. The Galatians would immediately grasp the implication that if even a human agreement is sacrosanct, how much more so a divine one!
Key Themes
Galatians 3:15 contributes significantly to several major themes in the book of Galatians. Firstly, it highlights the Supremacy and Unchangeableness of God's Promise, asserting that God's word, once given, is eternally binding and cannot be superseded or modified by subsequent revelations or human efforts. Secondly, it reinforces the theme of Justification by Faith Alone, demonstrating that the Abrahamic covenant, which promised blessing through faith, remains the primary and enduring basis for salvation, not adherence to the Mosaic Law. Thirdly, it clarifies the Subordinate Role of the Law, showing that the Law was not given to nullify or replace the promise but served a different, temporary purpose, as explained in Galatians 3:19-25. This verse thus powerfully undergirds Paul's core argument for Christian liberty from legalism.
Exposition and Analysis
Key Word Analysis
Properly, a disposition, i.e. (specially) a contract (especially a devisory will). In this context, Paul uses it to refer to a binding agreement or a will. The emphasis is on its established and unalterable nature once confirmed, serving as an analogy for God's promise to Abraham.
To make authoritative, i.e. ratify. This word signifies that the covenant or will has been legally validated and made binding. Once confirmed, its terms are fixed and cannot be changed, a crucial point for Paul's argument about the immutability of God's promise.
To set aside, i.e. (by implication) to disesteem, neutralize or violate. This term describes the act of rendering something void or invalid. Paul asserts that no one has the authority to "disannul" or cancel a confirmed human covenant, drawing a direct parallel to the divine covenant with Abraham.
Verse Breakdown
"Brethren, I speak after the manner of men"
Paul begins by appealing to a common, universally understood principle from human experience. He is using a human analogy, specifically from the realm of legal agreements or wills, to explain a divine truth. This rhetorical device makes his argument relatable and compelling to his audience.
"Though [it be] but a man's covenant, yet [if it be] confirmed"
Paul emphasizes the binding nature of even a human agreement. The word "covenant" here (Greek diathēkē) can also mean "will" or "testament," which, once ratified (e.g., by the death of the testator or by formal legal process), becomes legally unalterable. The phrase "if it be confirmed" highlights the critical step of ratification that makes an agreement legally binding.
"no man disannulleth, or addeth thereto"
This is the crux of the analogy. Once a human will or covenant is legally confirmed, no one has the authority to invalidate it ("disannul") or to introduce new conditions or clauses ("add thereto"). This principle of inviolability in human law serves as a powerful illustration for the divine realm, preparing the reader for the argument that God's covenant with Abraham is likewise unchangeable.
Literary Devices
Paul's argument in Galatians 3:15 primarily employs Analogy, drawing a direct comparison between the inviolable nature of a human will or covenant and the unalterable character of God's divine promise to Abraham. By appealing to a universally accepted legal principle—that a confirmed agreement cannot be unilaterally changed or added to—Paul establishes a foundation for understanding the permanence of God's covenant. This analogy is reinforced by the use of Legal Language/Metaphor, with terms like "covenant," "confirmed," "disannulleth," and "addeth thereto," which are precise legal terms applied to a theological context. The passage also carries an implicit Rhetorical Question: if human agreements are so binding, how much more so is a divine covenant? This rhetorical strategy aims to persuade the Galatian believers of the absolute reliability of God's promise over the temporary and subordinate role of the Law.
Theological and Thematic Connections
Galatians 3:15 is a foundational verse for understanding the unshakeable reliability of God's promises and the proper relationship between divine grace and human law. It asserts that God's covenant of promise, established with Abraham, is not only prior to the Mosaic Law but also fundamentally unalterable by it. This highlights God's unchanging character and the security of His word, ensuring that His redemptive plan, rooted in promise and fulfilled in Christ, remains steadfast regardless of subsequent dispensations or human attempts to add conditions. The theological implication is profound: salvation and blessing are secured by God's unilateral, gracious initiative, not by human performance under a legal code. This truth liberates believers from the burden of legalism and grounds their hope in God's faithfulness.
Reflection and Application
Galatians 3:15 offers profound reassurance and a liberating perspective for believers today. In a world constantly shifting and where human agreements are often broken, this verse reminds us that God's promises are utterly reliable and immutable. Our standing with God is not based on our fluctuating performance, our adherence to a set of rules, or our ability to "add" to His perfect plan. Instead, it rests securely on His unchangeable covenant of grace, established long before any law and confirmed through the sacrifice of Christ. This truth should instill deep confidence and peace, freeing us from the anxiety of trying to earn God's favor or maintain our salvation through works. It calls us to rest in the finished work of Christ and to live in the freedom of His grace, trusting that what God has promised, He will surely perform.
Questions for Reflection
FAQ
What "covenant" is Paul referring to in Galatians 3:15?
Paul is primarily referring to the Abrahamic Covenant, which God established with Abraham centuries before the Mosaic Law was given. This covenant, detailed in passages like Genesis 12:1-3, Genesis 15, and Genesis 17, promised Abraham numerous descendants, a land, and that through him all the families of the earth would be blessed. Paul emphasizes that this promise was given by grace and received through faith, not by adherence to any law.
How does this verse relate to the Mosaic Law?
This verse is crucial for understanding the relationship between God's promise to Abraham and the Mosaic Law. Paul argues that since even a human will, once confirmed, cannot be altered or added to, neither can the Mosaic Law, which came 430 years after the promise Galatians 3:17, invalidate or change God's prior covenant of promise. The Law's purpose was not to replace the promise or to provide an alternative means of salvation, but rather to highlight sin and lead people to Christ Galatians 3:19-24.
Does this mean the Law is useless or bad?
No, Paul does not teach that the Law is useless or bad. In fact, he clarifies in Galatians 3:21 that the Law is "holy and righteous and good" Romans 7:12. However, its purpose was not to give life or to be a means of justification. Instead, it served as a "guardian" or "tutor" to lead people to Christ, revealing their sinfulness and their inability to perfectly keep God's standards, thus demonstrating their need for a Savior. The Law is good in its purpose, but it cannot nullify the promise of salvation by faith.
Christ-Centered Fulfillment
Galatians 3:15 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the promised "seed" of Abraham through whom all the nations of the earth are blessed Galatians 3:16. The unchangeable covenant of promise, which Paul so meticulously defends, is precisely the covenant of grace that God established, foreseeing that He would justify the Gentiles by faith. This promise culminates in Christ, who, by His perfect obedience and sacrificial death, ratified the new covenant in His blood Luke 22:20. Just as a human will is confirmed by the death of the testator, so the divine covenant of grace is confirmed and made eternally binding through the death and resurrection of Christ. He is the faithful mediator of this better covenant, securing its promises for all who believe Hebrews 8:6. In Christ, all of God's promises find their "Yes" and "Amen" 2 Corinthians 1:20, demonstrating that God's original, unalterable plan of salvation by grace through faith has been perfectly fulfilled in Him, rendering any attempt to add legalistic requirements utterly superfluous and contrary to the gospel.