Galatians 3:19

KJV

¶ Wherefore then [serveth] the law? It was added because of transgressions, till the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a mediator.

KJV (with Strong's)

Wherefore {G5101} then {G3767} serveth the law {G3551}? It was added {G4369} because of {G5484} transgressions {G3847}, till {G891}{G3739} the seed {G4690} should come {G2064} to whom {G3739} the promise was made {G1861}; and it was ordained {G1299} by {G1223} angels {G32} in {G1722} the hand {G5495} of a mediator {G3316}.

Complete Jewish Bible

So then, why the legal part of the Torah? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator.

Berean Standard Bible

Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.

American Standard Version

What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator.

Commentary

### SUMMARY
Galatians 3:19 addresses the critical question regarding the purpose of the Mosaic Law, given Paul's preceding argument for justification by faith through the Abrahamic promise. It clarifies that the Law was not a means of salvation but a temporary divine provision, "added because of transgressions" to expose sin and demonstrate humanity's need for redemption, its role extending only "till the seed should come" – a direct reference to Christ – who would fulfill the promise. Furthermore, Paul highlights its administration "by angels in the hand of a mediator," emphasizing its distinct, indirect nature compared to the direct, unconditional promise to Abraham.

### CONTEXT
* **Literary Context:** Paul's letter to the Galatians is a fervent defense of the gospel of grace against Judaizers who insisted Gentile converts must observe the Mosaic Law, particularly circumcision, for salvation. In [Galatians 3](/galatians/3 "Galatians 3 - Faith vs. Law"), Paul systematically argues that justification comes through faith, not works of the Law. He begins by reminding the Galatians of their initial experience of the Spirit through faith ([Galatians 3:2](/galatians/3-2 "Galatians 3:2 - Receiving the Spirit by Faith")). He then establishes Abraham as the paradigm of faith, whose righteousness was credited to him before the Law was given ([Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Abraham's Justification by Faith")). Crucially, Paul emphasizes that the promise to Abraham and his "seed" was singular, referring to Christ ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Singular Seed")). This sets up the direct question of [Galatians 3:19](/galatians/3-19 "Galatians 3:19 - Purpose of the Law"): If the promise predates and supersedes the Law, what then was the Law's purpose? This verse provides Paul's answer, explaining the Law's temporary and specific function within God's redemptive plan.

* **Historical & Cultural Context:** The historical backdrop is the early church's struggle with Jewish Christians (Judaizers) who believed that Gentile converts needed to adopt Jewish customs and laws to be truly part of God's people. This was a significant theological and practical challenge, as seen in the [Jerusalem Council](/acts/15 "Acts 15 - The Jerusalem Council"). The Law, specifically the Mosaic Law, was central to Jewish identity and covenant relationship with God. For centuries, it had defined Israel's distinctiveness and their path to righteousness. The idea that it was temporary or subservient to a prior promise was revolutionary and deeply challenging to Jewish sensibilities. The mention of "angels" and a "mediator" (Moses) reflects common Jewish traditions regarding the giving of the Law at Sinai, often seen as a glorious and divinely sanctioned event. Paul acknowledges this but uses it to contrast the indirect, mediated nature of the Law with the direct, unconditional promise to Abraham.

* **Key Themes:** This verse is pivotal in developing several key themes within Galatians and Pauline theology. Firstly, it clarifies **the purpose of the Law**, asserting it was "added because of transgressions" – not to provide life or righteousness, but to expose sin and demonstrate humanity's inability to achieve righteousness through self-effort. This aligns with Paul's broader argument in [Romans 3:20](/romans/3-20 "Romans 3:20 - Law Reveals Sin") that "by the law is the knowledge of sin." Secondly, it underscores **the temporary nature of the Law's primary function** as a means of justification, stating it was given "till the seed should come." This "seed" is unequivocally identified as Christ, highlighting the Law's preparatory role in leading humanity to Him ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")). Thirdly, it touches upon **the administration of the Law**, noting it was "ordained by angels in the hand of a mediator." While acknowledging the Law's divine origin, Paul subtly contrasts its indirect delivery with the direct, unconditional nature of the Abrahamic promise, setting the stage for the superiority of the new covenant in Christ.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Law (Greek, _nómos'_):** From a primary word meaning "to parcel out," this term refers to a prescriptive usage or regulation. Here, it specifically denotes the Mosaic Law, including its commandments and statutes, which defined the covenant relationship between God and Israel. Paul's use highlights its function as a set of divine stipulations.
* **Transgressions (Greek, _parábasis'_):** Derived from a verb meaning "to step over" or "to go beyond," this noun signifies a violation or a breaking of a rule or boundary. The Law, by clearly delineating God's standards, made clear what constituted sin, thus increasing the awareness and knowledge of "transgressions."
* **Seed (Greek, _spérma'_):** Literally "something sown" or "offspring," Paul's singular usage here is crucial. As he argues in [Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Singular Seed"), this refers not to multiple descendants but to the singular, ultimate heir of the promise: Christ. This term establishes the eschatological and Christological fulfillment of God's covenant.
* **Ordained (Greek, _diatássō'_):** Meaning "to arrange thoroughly," "institute," or "prescribe," this verb emphasizes the divine authority and deliberate ordering behind the giving of the Law. It was not a random occurrence but a divinely appointed arrangement.
* **Mediator (Greek, _mesítēs'_):** From a word meaning "middle," this noun denotes a "go-between" or "internunciator," one who stands between two parties to facilitate communication or agreement. In this context, it refers to Moses, who mediated the covenant between God and Israel at Sinai.

#### Verse Breakdown
* **"Wherefore then serveth the law?"**: Paul poses a rhetorical question, anticipating the natural objection from those who might conclude the Law is useless if justification is by faith. This sets the stage for his profound explanation of its true, albeit temporary, purpose.
* **"It was added because of transgressions,"**: The Law was not foundational for salvation but "added" to an already existing promise. Its primary purpose was to define, expose, and multiply sin by clearly setting God's righteous standards, thereby making humanity aware of its inability to meet them and its desperate need for grace. It acted as a mirror, revealing the dirt.
* **"till the seed should come to whom the promise was made;"**: This clause specifies the temporary nature and duration of the Law's primary function. The "seed" refers to Christ ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Singular Seed")), indicating that the Law's preparatory role would conclude with His arrival, at which point the promise made to Abraham would find its ultimate fulfillment and the new covenant would be inaugurated.
* **"and it was ordained by angels in the hand of a mediator."**: This describes the manner of the Law's giving. It was divinely "ordained" (instituted) but delivered indirectly "by angels" (a common Jewish tradition, cf. [Acts 7:53](/acts/7-53 "Acts 7:53 - The Law Given by Angels") and [Hebrews 2:2](/hebrews/2-2 "Hebrews 2:2 - Law Spoken Through Angels")) and through "the hand of a mediator" (Moses). This indirect, mediated delivery contrasts sharply with the direct, unconditional nature of the promise given to Abraham, subtly implying a lesser status or a different kind of relationship.

#### Literary Devices
Paul employs **Rhetorical Question** ("Wherefore then serveth the law?") to engage his audience and introduce a crucial theological point, demonstrating his pedagogical skill. The phrase "added because of transgressions" functions as a **Purpose Clause**, clearly stating the Law's specific, albeit limited, function. The temporal phrase "till the seed should come" acts as a **Temporal Marker**, emphasizing the Law's temporary nature and its role as a preparatory measure leading to Christ. The entire verse also exhibits **Contrast**, subtly juxtaposing the Law's indirect, mediated delivery with the direct, unconditional nature of the Abrahamic promise, further solidifying the superiority of the latter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 3:19 is a cornerstone for understanding the relationship between the Mosaic Law and the Gospel of Christ. It firmly establishes that the Law was not given as a means of justification or life, but rather as a revelatory instrument designed to highlight humanity's sinfulness and consequent need for a Savior. By exposing the depth of human transgression, the Law acted as a "pedagogue" or "guardian" ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")) leading people to Christ, who is the ultimate fulfillment of God's promise. This temporary, preparatory role of the Law underscores the eternal, unchangeable nature of God's promise of salvation through faith, which predates and supersedes the Law. It reorients our understanding of God's redemptive history, showing a consistent plan culminating in Christ.

* [Romans 3:20](/romans/3-20 "Romans 3:20 - Law Reveals Sin")
* [Romans 5:20](/romans/5-20 "Romans 5:20 - Law Increases Sin")
* [Hebrews 2:2](/hebrews/2-2 "Hebrews 2:2 - Law Spoken Through Angels")

### REFLECTION AND APPLICATION
This verse profoundly impacts how we understand our relationship with God and the nature of salvation. It liberates believers from the burden of attempting to earn righteousness through adherence to legalistic codes, emphasizing that such efforts only serve to highlight our shortcomings, not to justify us. The Law's purpose was to expose our need for grace, not to provide it. For us today, this means embracing the freedom found in Christ, recognizing that our standing before God is based entirely on His finished work, not on our performance. It calls us to a deeper appreciation of God's patient and wise redemptive plan, where the Law served a crucial, albeit temporary, role in preparing the way for the ultimate revelation of His grace in Jesus. Understanding this truth fosters humility, gratitude, and a reliance on Christ alone for salvation and sanctification.

#### Questions for Reflection
* **How does understanding the temporary purpose of the Law (as a guardian until Christ) reshape your view of God's redemptive plan?**
* **In what ways might we, even unintentionally, still try to live under a "law" of performance rather than by grace through faith?**
* **How does the Law's role in exposing sin lead us to a greater appreciation for the grace and mercy found in Christ?**

### FAQ
**What does "added because of transgressions" mean?**

Answer: This phrase means the Law was given to define and reveal sin. Before the Law, sin existed, but the Law made it explicit by setting clear boundaries and standards. It showed humanity what God's perfect will was, thereby making deviations from that will (transgressions) undeniably clear. It didn't create sin, but it illuminated it, demonstrating humanity's inability to live up to God's standards and thus highlighting the need for a Savior. As [Romans 7:7](/romans/7-7 "Romans 7:7 - Law Reveals Sin") states, "I had not known sin, but by the law."

**Who is "the seed" mentioned in this verse?**

Answer: As Paul explicitly clarifies in [Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Singular Seed"), "the seed" refers to Jesus Christ. Paul emphasizes the singular nature of the promise made to Abraham's "seed," arguing that it points to one specific descendant, not to Abraham's numerous physical offspring or to Israel as a whole. Christ is the ultimate heir of the promise, and through Him, all who believe become spiritual descendants of Abraham and recipients of the promise.

**Why does Paul mention the Law was "ordained by angels in the hand of a mediator"?**

Answer: This detail acknowledges the traditional Jewish understanding of the giving of the Law at Mount Sinai. Jewish tradition and other biblical texts ([Acts 7:53](/acts/7-53 "Acts 7:53 - The Law Given by Angels"), [Hebrews 2:2](/hebrews/2-2 "Hebrews 2:2 - Law Spoken Through Angels")) indicate that angels were involved in the delivery of the Law. Moses served as the "mediator" between God and Israel, conveying God's commands to the people. Paul includes this detail not to elevate the Law, but to subtly contrast its indirect, mediated delivery with the direct, unconditional nature of the promise made to Abraham, which required no mediator and was given directly by God. This distinction reinforces the superiority of the promise over the Law.

### CHRIST-CENTERED FULFILLMENT
Galatians 3:19 finds its profound Christ-centered fulfillment in Jesus, who is "the seed" to whom the promise was made. The Law, with its temporary purpose of exposing transgressions and acting as a "guardian" ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")) until Christ came, ultimately points to Him as its true end and fulfillment. Christ did not abolish the Law but fulfilled its righteous requirements through His perfect life and atoning death ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Christ Fulfills the Law")). He became the curse of the Law for us ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems from the Curse of the Law")), thereby redeeming us from its condemnation and enabling us to receive the promised Spirit through faith. In Christ, the temporary administration of the Law gives way to the eternal reality of grace, where believers are justified not by works of the Law but by faith in the One who perfectly satisfied its demands. He is the ultimate mediator of a new and better covenant ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant")), bringing direct access to God and the full realization of the Abrahamic promise.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 7:53

Who have received the law by the disposition of angels, and have not kept [it].

Romans 7:7

¶ What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Romans 7:13

Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

Hebrews 2:2

For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

Galatians 3:16

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.

1 Timothy 1:8

But we know that the law [is] good, if a man use it lawfully;

1 Timothy 1:9

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,