Galatians 3:15

Galatians 3:15 in Multiple Translations

Berean Standard Bible BSB

Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.

King James Version KJV

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.

American Standard Version ASV

Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.

Bible in Basic English BBE

Brothers, as men would say, even a man's agreement, when it has been made certain, may not be put on one side, or have additions made to it.

Free Bible Version FBV

Brothers and sisters, here's an example from daily life. If a contract is drawn up and agreed, signed and sealed, nobody can ignore it or add to it.

Geneva Bible 1599 GNV

Brethren, I speake as men do: though it be but a mans couenant, when it is confirmed, yet no man doeth abrogate it, or addeth any thing thereto.

Young's Literal Translation YLT

Brethren, as a man I say [it], even of man a confirmed covenant no one doth make void or doth add to,

World English Bible WEB

Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it.

Noah Webster Bible WBS

Brethren, I speak after the manner of men; Though it is but a man's covenant, yet if it is confirmed, no man disannulleth or addeth to it.

Douay-Rheims 1899 DRV

Brethren (I speak after the manner of man,) yet a man’s testament, if it be confirmed, no man despiseth, nor addeth to it.

Translation for Translators T4T

My fellow believers, I will now illustrate by referring to human relationships. After an agreement is confirmed by two people {two people have signed an agreement}, no one can reject it or add to it.

Plain English Version PEV

My Christian friends, you already know what 2 people do when they agree about something, so I will use that as a picture. They write it on paper, and both of them sign it, that makes those words very strong. Nobody can say, “Forget it.” Nobody can change it at all.

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Berean Amplified Bible — Galatians 3:15

BAB

Word Study

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Galatians 3:15 Interlinear (Deep Study)

BIB

GRK αδελφοι κατα ανθρωπον λεγω ομως ανθρωπου κεκυρωμενην διαθηκην ουδεις αθετει η επιδιατασσεται

αδελφοι adelphos G80 brother Noun-VPM

κατα kata G2596 according to Prep

ανθρωπον anthrōpos G444 a human Noun-ASM

λεγω legō G3004 to say Verb-PAI-1S

ομως homōs G3676 just as Conj

ανθρωπου anthrōpos G444 a human Noun-GSM

κεκυρωμενην kuroō G2964 to affirm Verb-RPP-ASF

διαθηκην diathēkē G1242 covenant Noun-ASF

ουδεις oudeis G3762 none Adj-NSM-N

αθετει atheteō G114 to reject Verb-PAI-3S

η ē G2228 or Particle

επιδιατασσεται epidiatassomai G1928 to add to Verb-PNI-3S

Greek Word Study

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Greek Word Reference — Galatians 3:15

αδελφοι adelphos G80 "brother" Noun-VPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

ανθρωπον anthrōpos G444 "a human" Noun-ASM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

λεγω legō G3004 "to say" Verb-PAI-1S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ομως homōs G3676 "just as" Conj

Just as means despite something or nevertheless, as seen in John 12:42 and 1 Corinthians 14:7. It is used to contrast ideas or show that something is true even if other factors are involved.

Definition: ὅμως adv. (ὁμίς), yet: ὅ. μέντοι, but yet, nevertheless, Jhn.12:42; by hyperbaton, out of its proper position, 1Co.14:7, Gal.3:15 (but see Bl., § 77, 14).† (AS)

Usage: Occurs in 3 NT verses. KJV: and even, nevertheless, though but See also: 1 Corinthians 14:7; Galatians 3:15; John 12:42.

ανθρωπου anthrōpos G444 "a human" Noun-GSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

κεκυρωμενην kuroō G2964 "to affirm" Verb-RPP-ASF

To affirm or confirm something, making it valid or authoritative. This word is used in 2 Corinthians 2:8 and Galatians 3:15 to describe the act of ratifying or confirming a decision.

Definition: κυρόω, -ῶ (κῦρος, 1. authority. 2. validity), [in LXX for קוּם ;] to confirm, ratify, make valid: 2Co.2:8; pass., Gal.3:15 (cf. προ-κυρόω).† (AS)

Usage: Occurs in 2 NT verses. KJV: confirm See also: 2 Corinthians 2:8; Galatians 3:15.

διαθηκην diathēkē G1242 "covenant" Noun-ASF

A covenant is a formal agreement or contract between two parties, like a will or a promise. In the Bible, it often refers to God's promises to his people, as seen in Galatians 3:15 and Hebrews 9:16.

Definition: διαθήκη, -ης, ἡ (διατίθημι), [frequently in LXX, and nearly always for בְּרִית ;] __1. as usually in cl., a disposition, testament, will (Plat., al.): Gal.3:15 (R, mg., but see Lft., in l.), Heb.9:16, 17 (R, txt.; MM, Exp., xi; Milligan, NTD, 75; Abbott, Essays, 107; Deiss., LAE, 341; but see infr.). __2. As in LXX (for בְּרִית) = cl. συνθήκη, a convention, arrangement, covenant (exc. in the disputed cases mentioned above, always between God and man, "perhaps with the feeling that the δια- compound was more suitable than the συν- for a covenant with God---συνθ. might suggest equal terms," MM, Exp., l.with): Gal.3:15 (R, txt., but see supr., and cf. Thayer, see word), Heb.9:16, 17 (R, mg., Westc., in l.; Hatch, Essays, 47; but see supr.), Mat.26:28, Mrk.14:24, Luk.1:72, Act.3:25 7:8, Rom.11:27" (LXX), 2Co.3:14, Gal.3:17, Heb.7:22 8:6, ib. 9, 10" (LXX) 9:4, 15-17 20" (LXX) 10:16 (LXX), 29 12:24 13:20, Rev.11:19; καινὴ δ., Mat.26:28, and Mrk.14:24 (R, mg.), Luk.22:20, 1Co.11:25, 2Co.3:6, Heb.8:8" (LXX) 9:15; pl. Rom.9:4, Gal.4:24, Eph.2:12.† (AS)

Usage: Occurs in 30 NT verses. KJV: covenant, testament See also: 1 Corinthians 11:25; Hebrews 9:15; Hebrews 7:22.

ουδεις oudeis G3762 "none" Adj-NSM-N

This word means 'none' or 'nobody', used in Luke 4:24 and Romans 8:1 to emphasize the absence of something or someone. It's a strong way to say that nothing or no one is present or available.

Definition: οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Luk.22:35 23:14, Act.15:9 19:27 26:26, 1Co.13:2, 2Co.11:8; cf. BL, §6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή, no, no one, none: with nouns, Luk.4:24, Jhn.10:41, Rom.8:1, al.; absol., Mat.6:24, Mrk.3:27, Luk.1:61, Jhn.1:18, Act.18:10, Rom.14:7, al. mult.; with genitive partit., Luk.4:26, Jhn.13:28, al.; neut., οὐδέν, Mat.10:26, al.; id. with genitive partit., Luk.9:36, Act.18:17, al.; οὐδὲν εἰ μή, Mat.5:13, Mrk.9:29, al.; with neg., strengthening the negation, Mrk.15:4, 5 Luk.4:2, Jhn.3:27, al.; adverbially, Act.25:10, Gal.4:12, al. (AS)

Usage: Occurs in 223 NT verses. KJV: any (man), aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought See also: 1 Corinthians 1:14; John 10:18; Hebrews 2:8.

αθετει atheteō G114 "to reject" Verb-PAI-3S

To reject means to set aside or disregard something, like a law or command. In Galatians 3:16, it refers to setting aside a covenant, and in Mark 7:9, it refers to rejecting a command. It can also mean to nullify or make something void.

Definition: ἀθετέω, -ῶ (τίθημι), [in LXX for seventeen different words, פּשׁע, מרד, בּגד, מעל, etc., often meaning, as 1Ki.13:3 (Heb., al.), to revolt; properly, to make ἄθετον , or do away with what has been laid down (see DCG, i, 453 f.)]. __1. to set aside, disregard (in Gramm., to reject as spurious): διαθήκην , Gal.3:16; ἐντολήν , Mrk.7:9; νόμον . Heb.10:28; πίστιν , 1Ti.5:12. __2. to nullify, make void: Luk.7:30 (see Field, Notes, 59), 1Co.1:19, Gal.2:21. __3. to reject: Mrk.6:26 (Field, op. cit., 30), Lk 10:16, Jhn.12:48, I Th 48, Ju 8 (for exx. in π., see MM, VGT, see word). † (AS)

Usage: Occurs in 12 NT verses. KJV: cast off, despise, disannul, frustrate, bring to nought, reject See also: 1 Corinthians 1:19; John 12:48; Hebrews 10:28.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

επιδιατασσεται epidiatassomai G1928 "to add to" Verb-PNI-3S

To add to something means to supplement or appoint something besides what already exists. In Galatians 3:15, Paul uses this word to talk about adding provisions to a document, like a will. This word is about making something more complete.

Definition: ἐπι-δια-τάσσομαι to add provisions to a document: Gal.3:15 (cf. ἐπιδιαθήκη, a second will, F1J, BJ, ii, 2, 3; the word is used of wills in π., cf. Deiss., LAE, 87).† (AS)

Usage: Occurs in 1 NT verses. KJV: add to See also: Galatians 3:15.

Study Notes — Galatians 3:15

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Context
Cross References
Galatians 3:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Galatians 3:15
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Matthew Poole's Commentary on Galatians 3:15
Trapp's Commentary on Galatians 3:15
Ellicott's Commentary on Galatians 3:15
Adam Clarke's Commentary on Galatians 3:15
Cambridge Bible on Galatians 3:15
Barnes' Notes on Galatians 3:15
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Sermons on Galatians 3:15

Context — The Purpose of the Law

13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” 14He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.

15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.

16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ. 17What 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.

Cross References

	Reference	Text (BSB)
1	Hebrews 9:17	because a will does not take effect until the one who made it has died; it cannot be executed while he is still alive.
2	Romans 6:19	I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
3	Romans 3:5	But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.
4	1 Corinthians 15:32	If I fought wild beasts in Ephesus for human motives, what did I gain? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”

Galatians 3:15 Summary

This verse is saying that when people make a formal agreement, it can't be easily changed or broken. The Apostle Paul is using this idea to help us understand that God's promises are even more permanent and unchanging, just like the covenant He made with Abraham in Genesis 15:1-21. This means that we can trust God to keep His promises to us, just as He kept His promises to Abraham, and it gives us confidence in our faith, as seen in Romans 8:28-39. By understanding God's covenants, we can have a deeper appreciation for His love and faithfulness towards us.

Frequently Asked Questions

What does the Apostle Paul mean by 'human covenant' in this verse?

The Apostle Paul is using an example from everyday life to illustrate a spiritual truth, just as Jesus often used parables to teach about the Kingdom of God, as seen in Matthew 13:1-52. A human covenant refers to a formal agreement or contract between two parties.

Can a covenant be broken or changed after it is made?

According to this verse, even a human covenant, once it is ratified, cannot be canceled or amended, which highlights the seriousness and permanence of God's covenants, such as the one with Abraham in Genesis 15:1-21.

Why is Paul emphasizing the importance of covenants in this passage?

Paul is emphasizing the importance of covenants to show that God's promises, such as the one to Abraham, are unchanging and cannot be revoked, which is a central theme in the book of Galatians, as seen in Galatians 3:17-18.

How does this verse relate to our lives as Christians?

This verse reminds us that God's promises to us are just as unchanging and permanent as His covenants with Abraham and others in the Bible, giving us confidence and assurance in our faith, as seen in Romans 8:28-39.

Reflection Questions

What are some ways that I can apply the concept of God's unchanging covenants to my own life and relationships?
How does the idea that God's promises are permanent and unchanging affect my trust and faith in Him?
What are some examples from Scripture where God's covenants are seen as unchanging and permanent, and how can I learn from these examples?
In what ways can I reflect the character of God's covenants in my own commitments and promises to others?

Gill's Exposition on Galatians 3:15

Brethren,.... Whereas in Galatians 3:1, he calls them "foolish Galatians", which might seem too harsh and severe, therefore, to mitigate and soften their resentments, he styles them brethren; hoping

Jamieson-Fausset-Brown on Galatians 3:15

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.

Matthew Poole's Commentary on Galatians 3:15

Though it be but a man’ s covenant: the word here translated covenant, diayhkh, is ordinarily translated testament; see . It signifies in the general, an ordering or disposing of things; more specially, a testament; which is the disposition of the testator’ s goods after his death. Now, (saith the apostle), I here argue according to the ordinary methods and doings of men, who have such a respect for a man’ s testament, as that, if it be once confirmed, according to the methods of law and civil sanctions of men, or rather by the death of the testator ; nor will men alter the will or last testament of a deceased person, though it be not as yet confirmed according to the methods of human laws. No man disannulleth, or addeth thereto; no man, that is, no just man, will go about to disannul it, or add to it, nor will any just government endure any such violation of it. Hence the apostle argueth both the certainty and unalterableness for the covenant of grace with Abraham, and until the death of Christ it was but a covenant, or a testament not fully confirmed, but yet unalterable, because the covenant of that God who cannot lie, nor repent; but by the death of Christ it became a testament, and a testament ratified and confirmed by the death of the person that was the testator; therefore never to be disannulled, never capable of any additions. Those words, or addeth thereto, are fitly added, because these false teachers, though they might pretend not to disannul God’ s covenant, holding still justification by Christ; yet they added thereto, making circumcision, and other legal observances, necessary to justification; whereas by God’ s covenant, or testament, confirmed now by the death of Christ, faith in Christ only was necessary.

Trapp's Commentary on Galatians 3:15

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. Ver. 15. I speak after the manner] I set the matter forth to you by a familiar comparison. Though it be but a man’ s testament] William Tracy, Esq., of Gloucestershire, made in his will, that he would have no funeral pomp at his burying, neither passed he upon a mass. And he further said, that he trusted in God only, and hoped by him to be saved, and not by any saint. This gentleman died, and his son as executor brought the will to the bishop of Canterbury to be proved, which he showed to the Convocation; and there most cruelly they judged that he should be taken out of the ground and be burnt as a heretic, A. D. 1532. Dr Parker, chancellor of Worcester, executed the sentence, and was afterwards sent for by King Henry VIII, who laid high offence to his charge, &c. It cost him 300 pounds to have his pardon. (Acts and Mon.)

Ellicott's Commentary on Galatians 3:15

(15-18) To take an illustration from purely human relations. A covenant once ratified is binding. It cannot be treated as if it did not exist, neither can fresh clauses be added to it. Now the covenant and promise made to Abraham (by the terms in which it was made) could point to no one but the Messiah. That covenant remained unaffected by the Law, which was four hundred and thirty years subsequent to it in point of date. Law and promise are two totally different and mutually exclusive things. But the covenant with Abraham was given by promise. The Law, therefore, had nothing to do with it.

Adam Clarke's Commentary on Galatians 3:15

Verse 15. I speak after the manner of men] I am about to produce an example taken from civil transactions. If it be confirmed-If an agreement or bond be signed, sealed, and witnessed, and, in this country, being first duly stamped; No man disannulleth] It stands under the protection of the civil law, and nothing can be legally erased or added.

Cambridge Bible on Galatians 3:15

15–29. The Gospel a Covenant of Promise (15–18); to which the Law was at once subordinate and preparatory (Galatians 3:19-29)15–18. The Gospel a covenant of PromiseThe Apostle proceeds to shew the certainty of the blessing, i.e. of justification, to all who believe. It is secured by the promise of God—a promise which is an unconditional covenant, and which is not affected by the conditional covenant (the Law), given long subsequently. Both were from God. But while the latter was of the nature of a contract between God and the people of Israel, and required a mediator and attesting witnesses, the latter is a transaction between God and Christ, who are One, announced to Abraham long before the Law was given, as a promise to him and to his seed.

Barnes' Notes on Galatians 3:15

Brethren, I speak after the manner of men - I draw an illustration from what actually occurs among people.

Whedon's Commentary on Galatians 3:15

15. Brethren—The distinct treatment of the blessed compact with Abraham calls up the apostle’s more tender emotions, and he begins it with a fraternal word in a gentler tone.

Sermons on Galatians 3:15

	Sermon	Description
	(Through the Bible) Galatians 3 by Chuck Smith	In this sermon, the preacher emphasizes that true belief in God is not just a verbal assent to the truth, but it is demonstrated through actions. He uses the example of a hypotheti
	Ideals and Realities by G.H. Lang	G.H. Lang preaches about the importance of understanding the conditional nature of God's covenants with His people, emphasizing that while God's promises are sure in His purpose an
	True Heart-Energy by C.H. Spurgeon	Dr. Johnson delves into the concept of Covenant, explaining that God's unconditional promises to Abraham and David necessitate provision for sin, leading to the New Covenant of red
	Grace Has Replaced Law by Miki Hardy	Miki Hardy preaches about the powerful message of grace and freedom replacing the Law through Jesus Christ. He emphasizes that the Law given through Moses was temporary, but the pr
	The Lord's Supper by Thomas Watson	Thomas Watson preaches about the significance of the Lord's Supper, emphasizing the deep meaning behind Jesus' sacrifice of His body and blood for the forgiveness of sins. He delve
	Normal Christian Life Ch 6-7 by Watchman Nee	In this sermon, the speaker emphasizes the importance of true commitment to God. He explains that when we offer ourselves to God, He takes it seriously and begins to break and tran
	People Who Believe, but Are Not Saved by Richard Langworthy	In this sermon, the speaker expresses a burden on his heart for the state of the church in these days. He emphasizes the urgency and clarity with which he wants to address the cong