TRV
Translation
King James Version
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
KJV (with Strong's)
And G1161 this G5124 I say G3004, that the covenant G1242, that was confirmed before G4300 of G5259 God G2316 in G1519 Christ G5547, the law G3551, which was G1096 four hundred G5071 and G2532 thirty G5144 years G2094 after G3326, cannot G3756 disannul G208, that G1519 it should make G2673 the promise G1860 of none effect G2673.
Complete Jewish Bible
Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise.
Berean Standard Bible
What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise.
American Standard Version
Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
World English Bible Messianic
Now I say this. A covenant confirmed beforehand by God in Messiah, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect.
Geneva Bible (1599)
And this I say, that the couenant that was confirmed afore of God in respect of Christ, the Lawe which was foure hundreth and thirtie yeeres after, can not disanull, that it shoulde make the promise of none effect.
Young's Literal Translation
and this I say, A covenant confirmed before by God to Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,
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In the KJVVerse 29,120 of 31,102
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Commentary on Galatians 3 verses 6–18
6 ¶ Even as Abraham believed God, and it was accounted to him for righteousness.
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
8 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.
9 So then they which be of faith are blessed with faithful Abraham.
10 For as many as are of the works of the law are under the curse: 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.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–18. Public domain.
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AmbrosiasterAD 384
EPISTLE TO THE GALATIANS 3.17
Once the promise had been established, the law was given subsequently, not so that it could undermine the promise but so that it might point to what was to be fulfilled and when it would come.
John ChrysostomAD 407
Homily on Galatians 3
Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, "I speak after the manner of men," that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.
JeromeAD 420
Commentary on Galatians
(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:
Augustine of HippoAD 430
EPISTLE TO THE GALATIANS 23 [1B.3.15-18]
If the law justifies, Abraham was not justified, since he lived long before the law. Since they cannot say this, they are forced to admit that a man is justified not by works of the law but by faith. And he compels us to understand that all the ancients who were justified were justified from the same faith. For as we are saved by believing partly in a past event, that is, the first coming of the Lord, and partly in a future one, that is, his second coming, they believed the whole of it, that is, both comings as events. The Holy Spirit reveals this for their salvation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Galatians 3:17 serves as a foundational declaration in Paul's argument for justification by faith, asserting the chronological and theological precedence of God's covenant of promise with Abraham over the Mosaic Law. Paul demonstrates that the Law, introduced 430 years after the Abrahamic covenant, could not nullify or diminish the efficacy of God's earlier, grace-based promise, thereby safeguarding the principle that salvation is received through faith, not through adherence to legalistic requirements.
CONTEXT
Literary Context: This verse is a crucial point in Paul's sustained argument in Galatians 3, where he defends the gospel of grace against the Judaizers' insistence on circumcision and adherence to the Mosaic Law for salvation. Paul has already established that justification comes by faith, citing Abraham's righteousness by faith in Galatians 3:6. He then poses rhetorical questions about the Spirit being received by works of the Law or by hearing with faith (Galatians 3:2-5). Verse 17 directly addresses the relationship between the Abrahamic covenant and the Mosaic Law, demonstrating that the Law's later arrival does not invalidate the earlier, divinely established promise. This sets the stage for Paul's further explanation of the Law's temporary and pedagogical purpose in Galatians 3:19-25.
Historical & Cultural Context: The historical backdrop is the early church's struggle with the influence of Judaizers, Jewish Christians who believed that Gentile converts needed to be circumcised and observe the Mosaic Law to be fully part of God's people. This teaching directly contradicted Paul's gospel of salvation by grace through faith alone. The 430-year period mentioned in the verse refers to the time between God's covenant with Abraham (recorded in Genesis 12 and subsequent chapters) and the giving of the Law at Mount Sinai (recorded in Exodus 19-20). Paul leverages this chronological fact to make a theological point: a later addition (the Law) cannot nullify an earlier, divinely ratified agreement (the covenant of promise). This was a common legal principle in the ancient world, similar to how a will, once confirmed, cannot be annulled by a subsequent, lesser decree.
Key Themes: This verse powerfully contributes to several major themes in Galatians and Pauline theology. It underscores the unchangeable nature of God's promise, emphasizing God's faithfulness and the eternal validity of His word, which is not subject to human legal systems or temporal changes. It highlights the supremacy of grace over law, firmly establishing that the Law, given centuries later, did not replace or diminish the promise of salvation through faith. The covenant with Abraham was based on God's free grace and promise, not on human obedience to a legal code. Furthermore, it implicitly clarifies the Law's limited and temporary purpose. If the Law could not disannul the promise, its function must have been different from providing righteousness. Paul elaborates on this elsewhere, explaining that the Law was "added because of transgressions" and served as a "guardian" or "schoolmaster" to lead people to Christ (Galatians 3:19, Galatians 3:24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to strengthen his argument in Galatians 3:17. Foremost is the Chronological Argument, where he uses the precise historical timeline of 430 years to establish the precedence of the Abrahamic covenant over the Mosaic Law. This factual dating serves as an undeniable premise for his theological conclusion. He also uses Legal Terminology, drawing on concepts like "covenant," "confirmed," "disannul," and "make of none effect," which are terms from the legal and contractual realm. This framing presents God's dealings with humanity in a way that resonates with common understandings of binding agreements, making his argument about the unchangeable nature of God's promise highly persuasive. Finally, there is a clear Contrast between the "covenant" (of promise) and "the law," highlighting their distinct natures and purposes, and demonstrating that the latter cannot override the former.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 3:17 is a cornerstone for understanding the relationship between God's grace and His Law, a central theme in Pauline theology. It unequivocally establishes the priority and permanence of God's promise, rooted in His sovereign grace, over the temporary and pedagogical role of the Mosaic Law. The Law, while holy and good, was never intended to be the means of justification or to nullify the promise of salvation through faith. Instead, it served to reveal sin and prepare humanity for the coming of Christ, who would fulfill the promise. This verse assures believers that their standing before God is based on His unchanging faithfulness to His promises, not on their fluctuating ability to keep a set of rules.
REFLECTION AND APPLICATION
This verse offers profound assurance and liberation for believers today. It reminds us that our salvation is not precarious, dependent on our perfect adherence to rules or our performance, but is securely founded on God's unwavering promise and grace. Just as Abraham was justified by faith, so too are we. This understanding frees us from the burden of legalism, the constant striving to earn God's favor, and the anxiety of whether we've done enough. Our good works, our obedience, and our pursuit of holiness become a joyful response to the salvation we have already received by grace through faith, rather than a means to achieve it. It underscores the reliability of God's character and the absolute certainty of His promises to those who trust in Him, inviting us to rest in His finished work rather than our own.
Questions for Reflection
FAQ
What is the significance of the "four hundred and thirty years" mentioned in Galatians 3:17?
Answer: The "four hundred and thirty years" refers to the precise period between God's covenant of promise with Abraham and the giving of the Mosaic Law at Mount Sinai. This chronological detail is crucial to Paul's argument. By establishing that the Law came significantly later, Paul emphasizes that it could not possibly nullify or alter the terms of the earlier, divinely ratified covenant. It's a historical fact used to make a theological point: a later addition cannot invalidate a prior, binding agreement, especially one made by God Himself. This timeline underscores the enduring nature of God's grace-based promise over any subsequent legal system. The period is also mentioned in Exodus 12:40-41.
Does Galatians 3:17 imply that the Law is bad or useless?
Answer: No, Galatians 3:17 does not imply that the Law is bad or useless. Rather, it clarifies the Law's purpose and limitations in relation to God's ultimate plan of salvation. Paul consistently affirms the Law's holiness and goodness (Romans 7:12). However, he argues that the Law was never intended to be the means of justification or to provide life (Galatians 3:21). Its purpose was to expose sin, to act as a "guardian" or "schoolmaster" leading people to Christ (Galatians 3:24), and to reveal God's righteous standards. The verse simply states that the Law, despite its divine origin, could not "disannul" or "make of none effect" the prior promise of salvation by faith.
CHRIST-CENTERED FULFILLMENT
Galatians 3:17 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the promised seed of Abraham and the one through whom all the nations are blessed. The covenant with Abraham, "confirmed before of God in Christ," points forward to Jesus as the embodiment of God's promise of grace. The Law, which came 430 years later, could not disannul this promise because Christ Himself perfectly fulfilled the Law's demands and bore its curse on the cross (Galatians 3:13). Through His sacrificial death and resurrection, Jesus became the means by which the promise of the Spirit, received by faith, is extended to Gentiles (Galatians 3:14). Thus, Christ is not only the heir of the promise but also the one who ensures its unshakeable validity, demonstrating that God's plan of salvation has always been, and forever will be, rooted in His unmerited favor and accomplished through His Son. Believers, by faith in Christ, become "Abraham's offspring, heirs according to promise" (Galatians 3:29), receiving the blessing that the Law could never provide.