(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.

(15) I speak after the manner of men.--The figure that I am going to use is one taken from the ordinary civil relations between man and man, and therefore, it is left to be inferred, supplies an a fortiori argument in things relating to God, for men may change and break the most solemn engagements; God is absolutely faithful and unchangeable. The phrase translated "I speak after the manner of men" is found in the same, or a very similar form, in Romans 3:5; Romans 6:19; 1Corinthians 9:8, where see the Notes.

Though it be but a man's covenant.--This is well rendered in the Authorised version. A covenant, even though it is only between two men--though it is regulated by the provisions only of human law--does not admit of alteration or addition after it has once been signed and sealed; much more a covenant which depends on God.

Covenant.--The word thus translated is that which gave its name to the "Old and New Testaments," where a more correct rendering would be the "Old and New Covenants." The word has both senses. It meant originally a "disposition" or "settlement," and hence came, on the one hand, to be confined to a "testamentary disposition," while, on the other hand, it was taken to mean a settlement arrived at by agreement between two parties. The first sense is that most commonly found in classical writers; the second is used almost entirely in the LXX. and New Testament. The one exception is in Hebrews 9:15-17, where the idea of "covenant" glides into that of "testament," the argument rather turning upon the double meaning of the word.

Addeth thereto.--Adds new clauses or conditions. Such new clauses could only be added by a second covenant. The reason why the Apostle introduces this point is that the Law might be supposed to restrict the bearings of the promise. It might be thought to add certain new and limiting conditions, without compliance with which the blessings of the promise could not be obtained. This was the position of the Judaising party, against which St. Paul is arguing.

Verse 15. - Brethren, I speak after the manner of men (ἀδελφοί κατὰ ἄνθρωπον λέγω). "Brethren." The tone of indignant reproach with which the chapter opened has gradually subsided in the course of the apostle's argument; so that here he appeals to the Galatian Churchmen as "brethren; ' as if to bespeak their candid attention to the consideration he is about to allege. "I speak after the manner of men." I say it as stating a principle commonly recognized in human life, in respect to contracts between man and man (see note on the phrase, Galatians 1:11). In a similar manner, in Hebrews 6:16, 17 the writer refers to human methods of ratifying solemn engagements, in order to illustrate a course of proceeding on another occasion condescendingly adopted by God. Though it be but a man's covenant, yet if it be (when it hath been) confirmed, no man disannulleth, or addeth thereto (ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ η} ἐπιδιατάσσεται). The Authorized Version has thus happily rendered the ὅμως, which is here transposed cut of its logical position, as it is also in 1 Corinthians 14:7, and as ἔτι is in Romans 5:6. The apostle's meaning is that, if even men are constrained by their sense of justice to abide by this rule, much more may the All-righteous One be expected to do so. This a fortiori suggestion (for St. Paul only hints this consideration by introducing the word ὅμως without explicitly developing it) is similar to the afortiori argument more explicitly stated by our Lord with reference to God's justice, in Luke 18:6, 7; and to his fatherliness, in Luke 11:13. "Covenant." The word διαθήκη, properly "disposition," which, in classical Greek, generally means "will," "testament," is used in the Septuagint to render the Hebrew berith, covenant, in which sense it occurs once in Aristophanes, 'Ayes,' 439; and it appears to denote "covenant" in all the thirty-three places in which it is found in the New Testament; for even Hebrews 9:17 can hardly be allowed to be an exception. Bishop Lightfoot observes that the Septuagint translators and the New Testament writers probably preferred διαθήκη to συνθήκη, the ordinary Greek word for "covenant," when speaking of a Divine dispensation, because, like "promise," it better expresses the free grace of God. Perhaps the terms appeared to them more suitable also in this application, because one of the parties to the engagement was no other than the supreme sovereign Disposer of all things. "Confirmed;" ratified; as it were, signed, sealed, and delivered. "No one;" meaning neither of the two covenanting parties. "Addeth thereto;" addeth any fresh condition, such as would clog the action of the previous engagement. The apostle adds this with reference to the supposition that the Law of Moses might have qualified the Abrahamic covenant by limiting its benefits to persons ceremonially clean.

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.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 still well of them, and that they were not so far gone, but that they might be recovered; and imputing the blame and fault rather to their leaders and teachers, than to them:

I speak after the manner of men; agreeably to a Talmudic form of speech in use among the Jews, , "the law speaks according to the language of the children of men", or "after the manner of men" (b), when they argue from any Scripture, in which a word is repeated, and the latter word seems to point out something peculiar: but the apostle's meaning is, that the thing he was about to speak of was taken from among men, in common use with them, and what was obvious to the common sense and understanding of men, and might easily be applied and argued from, as it is by him:

though it be but a man's covenant, or testament, yet if it be confirmed, no man disannulleth or addeth thereto; if a covenant made between men, or a man's will and testament, be confirmed, signed, sealed, and witnessed, in a proper manner, no other man can make them void, or take anything from them, or add anything to them, only the parties concerned by their own will and consent; and if this be the case among men, much less can the covenant of God, confirmed by two immutable things, his word and oath, or his will and testament, or any branch of it, be ever disannulled, or be capable of receiving any addition thereunto. The apostle seems to have a particular respect to that branch of the covenant and will of God, which regards the justification of men in his sight by the righteousness of Christ, to which the false teachers were for adding the works of the law.

(b) T. Bab Ceritot, fol. 11. 1. Bava Metzia, fol. 94. 2. Sanhedrin, fol. 90. 2. Maccot, fol. 12. 1. Vid Halicot Olam, tract 4. c. 3. p. 199.