The Judaizers argued that since the law came after Abraham, then the law had priority over grace (salvation by faith alone). To refute this point, Paul appeals to a permanently binding contract or will. Once a permanently binding contract is written and signed, it cannot be changed. Paul argues that God’s promise of salvation by faith to Abraham was a binding contract and that nothing, not even the law, could change it. This promise of permanence was made to Abraham and his seed, Christ. The singular use of seed (NIV, “offspring”) (compare Gen. 12:7; 13:15; 24:7) was an allusion, not to Abraham’s many physical descendants, but to the coming Messiah who would be the conveyer of blessing (see Matt. 1:1)
The inheritance (i.e., justification by faith) was given as an unconditional gift to those who believed. Contrary to what the Judaizers taught, the message of justification given to Abraham is permanent and has priority over the later law.
15 Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. 16 Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ. 17 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18 For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. (NASB)
KEY TAKEAWAYS:
- The inheritance (that is, justification by faith) was given by God as an unconditional gift to those who believe. Contrary to the claim of the Judaizers, obedience to the Law was not necessary to gain the inheritance
- Abraham was saved by faith 430 years before the law was given to Moses. Therefore, grace is superior to the law.
- The stress on seed (cf. Gen. 12:7; 13:15; 24:7), not seeds, was made simply to remind the readers that the faithful in Israel had always recognized that blessing would ultimately come through a single individual, the Messiah (cf. Gal. 3:19). And Matthew declared Christ to be the Son of Abraham and the true Heir to the First Covenant’s promises (Matt. 1:1).
CLOSER LOOK:
Verses 15–16: Even if Paul’s opponents admitted that Abraham was justified by faith, those Judaizers might have argued that the Law, coming at a later time, entirely changed the basis for achieving salvation. To refute this, Paul declared that just as a properly executed Roman covenant (or will) cannot arbitrarily be set aside or changed (probably reference to ancient Gr. law), so the promises of God are immutable. “Covenant” here probably means a “last will and testament,” which is unchangeable after it is confirmed. Most of the uses of the word in the NT refer to a solemn agreement or contract God made with His people.[1]
Note that Abraham did not make a covenant with God; God made a covenant with Abraham! God did not lay down any conditions for Abraham to meet. In fact, when the covenant was ratified Abraham was asleep! (see Gen. 15) It was a covenant of grace: God made promises to Abraham; Abraham did not make promises to God.
But Paul reveals another wonderful truth: God made this promise, not only to Abraham, but also to Christ. “And to your Seed, which is Christ” (Gal. 3:16).
Further, “the promises … spoken to Abraham and to his seed” were not fulfilled before the giving of the Law. Rather, they found fulfillment in Christ and are in effect forever. To say it again, Jesus Christ is the fulfillment of the covenant (v. 15) God made with Abraham. The blessing of justification by faith is therefore permanent and could not be changed by the Law. The stress on seed (cf. Gen. 12:7; 13:15; 24:7), not seeds, was made simply to remind the readers that the faithful in Israel had always recognized that blessing would ultimately come through a single individual, the Messiah (cf. Gal. 3:19). And Matthew declared Christ to be the Son of Abraham and the true Heir to the First Covenant’s promises (Matt. 1:1). Although in one sense all Jews are the physical seed of Abraham, Christ is the final focus of God’s promises, the ultimate Seed. Christians are the spiritual seed of Abraham (v. 29).
Verses 17–18: Finally, Paul applied the principle of the permanence of faith by affirming that a covenant made so long before could not possibly be altered by a later giving of the Law. The Law was given 430 years after the promise. When did that lengthy period of time begin? Some have suggested it began with Abraham, in which case the 430 years included the Israelites’ time of about 200 years in Canaan and about 200 years in Egypt. The Septuagint supports this view, but this conflicts with the clear statement in Exodus 12:40 (“The time that the people of Israel lived in Egypt was 430 years” ESV) that the Egyptian sojourn was 430 years. Another suggestion is that the period began with the confirming of the Abrahamic Covenant with Jacob (Gen. 35:9–12).
A third and perhaps best view is that the period began with the final confirmation of the covenant to Jacob (given in Gen. 46:1–4).[2] Accordingly the 430 years went from the end of one era (the Age of Promise) to the beginning of another (the Age of Law). Paul is counting from the time Jacob went into Egypt, when God appeared to him and reaffirmed the covenant. The 430 years is the time from God’s confirmation of His promise to Jacob until the giving of the Law at Sinai. This seems to fit best with Exodus 12:40. (Gen. 15:13 and Acts 7:6, in referring to the sojourn in Egypt as 400 years, may be using rounded figures.)[3]
Regardless of what solution to the dating question we may choose, the basic argument is clear: a law given centuries later cannot change a covenant made by other parties. The law, which was put into force at the end of those centuries, could not override or invalidate the standing covenant with Abraham (Gen 15:18). Paul clarifies that the law, which was given 430 years after the Abrahamic grace promise, does not nullify justification by faith. Faith is the permanent path to salvation.
During that long interval God blessed the patriarchs on the basis of faith alone, and the coming of the Law could not change this in any way. Additionally the Law could not alter God’s dealing with Abraham on the basis of a promise because the two are fundamentally different in nature. They do not co-mingle; they cannot be combined. The law of Moses and the promise God made to Abraham were at odds with each other. Instead, the inheritance (that is, justification by faith) was given by God as an unconditional gift to those who believe. Contrary to the claim of the Judaizers, obedience to the Law was not necessary to gain the inheritance. Paul demonstrated that the false teachers’ view that the law was the fulfillment of the Abrahamic covenant had no scriptural basis. God’s way of salvation has always been by grace through faith.
[1] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1522.
[2] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 599.
[3] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 599.