The covenant which was confirmed before of God - By God, in his promise to Abraham. It was confirmed before the giving of the Law. The confirmation was the solemn promise which God made to him.

In Christ - With respect to the Messiah; a covenant relating to him, and which promised that he should descend from Abraham. The word "in," in the phrase "in Christ," does not quite express the meaning of the Greek εἰς Χριστὸν eis Christon. That means rather "unto Christ;" or unto the Messiah; that is, the covenant had respect to him. This is a common signification of the preposition εἰς eis "The law." The Law given by God to Moses on Mount Sinai.

Which was four hundred and thirty years after - In regard to the difficulties which have been felt respecting the chronology referred to here; see the note at Acts 7:6. The exact time here referred to was probably when Abraham was called, and when the promise was first made to him. Assuming that as the time referred to, it is not difficult to make out the period of four hundred and thirty years. That promise was made when Abraham was seventy-five years old; Genesis 12:3-4. From that time to the birth of Isaac, when Abraham was a hundred years old, was twenty-five years; Genesis 21:5. Isaac was sixty when Jacob was born; Genesis 25:26. Jacob went into Egypt when he was one hundred and thirty years old; Genesis 47:9. And the Israelites sojourned there, according to the Septuagint Exodus 12:40, two hundred and fifteen years, which completes the number: see Doddridge, Whitby, and Bloomfield. This was doubtless the common computation in the time of Paul; and as his argument did not depend at all on the exactness of the reckoning, he took the estimate which was in common use, without pausing or embarrassing himself by an inquiry whether it was strictly accurate or not.

His argument was the same, whether the Law was given four hundred and thirty years after the promise, or only two hundred years. The argument is, that a law given after the solemn promise which had been made and confirmed, could not make that promise void. It would still be binding according to the original intention; and the Law must have been given for some purpose entirely different from that of the promise. No one can doubt the soundness of this argument. The promise to Abraham was of the nature of a compact. But no law given by one of the parties to a treaty or compact can disannul it, Two nations make a treaty of peace, involving solemn promises, pledges, and obligations. No law made afterward by one of the nations can disannul or change that treaty. Two men make a contract with solemn pledges and promises. No act of one of the parties can change that, or alter the conditions. So it was with the covenant between God and Abraham. God made to him solemn promists which could not be affected by a future giving of a law. God would feel himself to be under the most solemn obligation to fulfil all the promises which he had made to him.

Confirmed before of God in Christ - i.e. The promise of justification, etc., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, Genesis 3:15, through whom every blessing is derived on mankind; and through his spiritual seed - the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ.

Four hundred and thirty years after - God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ), could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfillment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I:answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed - the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object.

In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfillment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine.

How we arrive at the sum of 430 years may be seen in the note on Exodus 12:40 (note). Dr. Whitby also gives a satisfactory view of the matter. "The apostle refers to the promise made, Genesis 12:3, since from that only are the 430 years to be computed, for then Abraham was 75 years old, Genesis 12:4; from thence to the birth of Isaac, which happened when Abraham was 100 years old, (Genesis 21:5), 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, Genesis 25:26. From Jacob's birth to the descent into Egypt, 130 years, as he said to Pharaoh, Genesis 47:9. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;" the sum given here, and in Exodus 12:40 (note).

And this I say,.... Assert and affirm as a certain truth, that is not to be gainsaid;

that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul; by "the covenant" is meant, not the covenant made with Adam, as the federal head of all his posterity; for this was made two thousand years before the law was given; nor that which was made with the Israelites at Mount Sinai, for that itself is the law, which was four hundred and thirty years after this covenant; nor the covenant of circumcision given to Abraham, for that was not so long by some years, before the giving of the law, as the date here fixed: but "a covenant confirmed of God in Christ"; a covenant in which Christ is concerned; a covenant made with him, of which he is the sum and substance, the Mediator, surety, and messenger; and such is what the Scriptures call the covenant of life and peace, and what we commonly style the covenant of grace and redemption; because the articles of redemption and reconciliation, of eternal life and salvation, by the free grace of God, are the principal things in it. This is said to be "in Christ", , "with respect to Christ"; though the Vulgate Latin and Ethiopic versions leave out this clause, nor is it in the Alexandrian copy, and some others; meaning either that this covenant has respect to Christ personal, he having that concern in it, as just now mentioned, and as it was made manifest and confirmed to Abraham, was promised in it to spring from him; or rather that it has respect to Christ mystical, as before, to all Abraham's spiritual seed, both Jews and Gentiles: and this is said to be "confirmed of God", with respect thereunto; which must be understood, not of the first establishment of the covenant, in and with Christ, for that was done in eternity; nor of the confirmation of it by his blood, which was at his death; nor of the confirmation of it in common to the saints by the Spirit of God, who is the seal of the covenant, as he is the Spirit of promise; but of a peculiar confirmation of it to Abraham, either by a frequent repetition thereof, or by annexing an oath unto it; or rather by those rites and usages, and even wonderful appearances, recorded in Genesis 15:9 and which was "four hundred and thirty years before" the law was given, which are thus computed by the learned Pareus; from the confirmation of the covenant, and taking Hagar for his wife, to the birth of Isaac, 15 years; from the birth of Isaac, to the birth of Jacob, 60 years, Genesis 25:26, from the birth of Jacob, to his going down into Egypt, 130 years, Genesis 47:9, from his going down to Egypt, to his death, 17 years, Genesis 47:28 from the death of Jacob, to the death of Joseph in Egypt, 53 years, Genesis 50:26 from the death of Joseph, to the birth of Moses, 75 years; from the birth of Moses, to the going out of the children of Israel from Egypt, and the giving of the law, 80 years, in all 430 years. The Jews reckoned the four hundred years spoken of to Abraham, Genesis 15:13 and mentioned by Stephen, Acts 7:6 from the birth of Isaac; but they reckon the four hundred and thirty years, the number given by Moses, Exodus 12:40 and by the apostle here, to begin from the confirming the covenant between the pieces, though somewhat differently counted; says one of their chronologers (f), we reckon the 430 years from the 70th year of Abraham, from whence to the birth of Isaac were 30 years, and from thence to the going out of Egypt, 400 years; and another (g) of them says,

"they are to be reckoned from the time that the bondage was decreed, in the standing between the pieces; and there were 210 years of them from thence to the going down to Egypt, and these are the particulars; the 105 years which remained to Abraham, and the 105 years Isaac lived after the death of Abraham, and there were 10 years from the death of Isaac, to the going down to Egypt, and it remains that there were 210 years they stayed in Egypt:''

another (h) of their writers says,

"that from the time that the decree of the captivity of Egypt was fixed between the pieces, to the birth of Isaac, were 30 years; and from the birth of Isaac to the going down of the children of Israel into Egypt, 400 years; take out from them the 60 years of Isaac, and the 130 years that Jacob had lived when he went into Egypt, and there remain 210.''

Josephus reckons (i) these years from Abraham's coming into the land of Canaan, to the departure of the children of Israel out of Egypt, and makes them 430, agreeably to Exodus 12:40 and to the apostle here, and to the Talmud; See Gill on Acts 7:6. However, be these computations as they will, it is certain, that the law, which was so long after the confirming of the covenant to Abraham, could not make it null and void: or that it should make the promise of none effect; the particular promise of the covenant, respecting the justification of Abraham and his spiritual seed, by faith in the righteousness of Christ.

(f) Ganz Tzemach David, par. 1. fol. 7. 1.((g) Juchasln, fol. 156. 2.((h) Jarchi in T. Bab. Megilla, fol. 9. 1.((i) Antiqu. l. 2. c. 15. sect. 2.

And this I say (τοῦτο δὲ λέγω)

Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι, 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15 to the inviolable stability of God's covenant.

Four hundred and thirty years after

Bengel remarks: "The greatness of the interval increases the authority of the promise."

To make of none effect (καταργῆσαι)

See on Romans 3:3.

{19} And this I say, that the covenant, that was confirmed before of God {m} in Christ, the {20} law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

(19) The eighth argument take by comparison, in this way: if a man's covenant (being authenticated) is firm and strong, much more is God's covenant. Therefore the Law was not given to cancel the promise made to Abraham with respect of Christ, that is to say, the end of which depended upon Christ.

(m) Which pertained to Christ.

(20) An enlarging of that argument in this way: moreover and besides that the promise is of itself firm and strong, it was also confirmed by virtue of being in place for a long time, that is, for 430 years, so that it could in no way be broken.

3:17 And this I say. He returns to the argument introduced in Ga 3:15.

The covenant... the law... cannot disannul. He has just shown that this covenant was not only with Abraham, but with his spiritual seed, and hence must continue in effect until Christ came. Hence the law, made over four centuries after the covenant was given, could not disannul it. The covenant made with Abraham is still in force.

Four hundred and thirty years. According to Usher's Chronology, the promise was made to Abraham in B.C. 1921; the law was given at Sinai B.C. 1491; the interval is 430 years. But some have held that Paul made a mistake because in Exodus it said that Hebrews were in Egypt 430 years (Ex 12:12). The matter is easily explained. The Septuagint Version of the Old Testament is the one usually followed by Christ and his apostles. Its translators, following the Hebrew copy before them, render Ex 12:12, The sojourning of the children of Israel who dwelt in Egypt, and in the land of Canaan, was four hundred and thirty years. Whether this is right, or our Hebrew text, does not matter. Paul gave the usually received statement. His point was simply that the law was given many ages after the covenant with Abraham.

3:17 And this I say - What I mean is this. The covenant which was before confirmed of God - By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations. Through Christ, the law which was four hundred and thirty years after - Counting from the time when the promise was first made to Abraham, Gen 12:2,3. Doth not disannul, so as to make the promise of no effect - With regard to all nations, if only the Jewish were to receive it; yea, with regard to them also, if it was by works, so as to supersede it, and introduce another way of obtaining the blessing.

17. this I say-"this is what I mean," by what I said in Ga 3:15.

continued . of God-"ratified by God" (Ga 3:15).

in Christ-rather, "unto Christ" (compare Ga 3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether.

the law which was-Greek, "which came into existence four hundred thirty years after" (Ex 12:40, 41). He does not, as in the case of "the covenant," add "enacted by God" (Joh 1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (Ge 46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise.

cannot-Greek, "doth not disannul."

make . of none effect-The promise would become so, if the power of conferring the inheritance be transferred from it to the law (Ro 4:14).

3:15-18 The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.