the Week of Proper 20 / Ordinary 25
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THE MESSAGE
Galatians 3:17
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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.
And what I am saying is this: the Law, which came 430 years later, does not invalidate a covenant previously ratified by God, so as to abolish the promise.
God made that promise 430 years before the Law was given to Moses. The Law didn't cancel God's promise. Nothing can cancel a promise from God.
Now this I say: The law, which came four hundred and thirty years after, does not put an end to the agreement made before by God, so as to make the undertaking without effect.
Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect.
And I say this: The law, which came 430 years later, does not revoke a covenant that was previously ratified by God and cancel the promise.
Now I say this. A covenant confirmed beforehand by God in Christ, the law, which came four hundred and thirty years after, does not annul, so as to make the promise of no effect.
And this I say, the covenant which was before confirmed of God through Christ, the law which was four hundred and thirty years after, doth not disannul, so as to make the promise of no effect.
I mean that the Covenant which God had already formally made is not abrogated by the Law which was given four hundred and thirty years later--so as to annul the promise.
And this I say, that the Couenant that was confirmed before of God in Christ, the Lawe which was foure hundred and thirtie yeres after, cannot disanul, that it should make the promise of none effect.
And I say this, A covenant having been ratified before to Christ by God, the Law coming into being four hundred and thirty years after, does not annul the promise, so as to abolish it .
This Testament (I saye) which afore was confirmed to Christ warde, is not disanulled (that the promes shulde be made of none affecte) by the lawe which was geuen beyonde foure hundreth & thirtie yeares therafter.
this therefore I say, that the law, which was not till four hundred and thirty years after, cannot disannul the promise, that was ratified before by God, so as to set the promise afoot.
This is what I mean: the Law, which came into existence four hundred and thirty years later [after the covenant concerning the coming Messiah], does not and cannot invalidate the covenant previously established by God, so as to abolish the promise.
Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.
This I saye that the lawe which beganne afterwarde beyonde .iiii.C and .xxx. yeares doth not disanull the testament that was confermed afore of God vnto Christ ward to make the promes of none effect.
Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, does not disannul, so as to make the promise of no effect.
And this I say, [that] the covenant that was confirmed before by God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of no effect.
and this I say, A covenant confirmed before by God to Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,
This is what I mean: God had an agreement with Abraham and promised to keep it. The law, which came four hundred thirty years later, cannot change that agreement and so destroy God's promise to Abraham.
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to cancel the promise.
What I am saying is that the Law cannot change or cancel God's promise that was made 430 years before the Law was given.
Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise.
This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.
And this I say, that the couenant that was confirmed afore of God in respect of Christ, the Lawe which was foure hundreth and thirtie yeeres after, can not disanull, that it shoulde make the promise of none effect.
And this I say, that the covenant which was previously confirmed of God in Christ cannot be repudiated and the promise nullified by the law which came four hundred and thirty years later.
Now I say this. A covenant confirmed beforehand by God in Messiah, the law, which came four hundred and thirty years after, does not annul, so as to make the promise of no effect.
This is what I mean: The law that came 430 years later did not cancel the covenant previously ratified by God so as to nullify the promise.Exodus 12:40-41; Romans 4:13,15; Galatians 4:21;">[xr]
But I say this, that the covenant which was confirmed before by Aloha, in the Meshiha, the law which was after, four hundred and thirty years, cannot nullify, nor (can it) abolish the promise.
And this I say: That the covenant which was previously confirmed by God in the Messiah, the law which was four hundred and thirty years after, cannot set it aside, and nullify the promise.
And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, [fn] that it should make the promise of no effect.
This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise.
This is what I am saying: The Law which came 430 years later could not change the promise. The promise had already been made by God. The Law could not put that promise aside.
Now this I say; A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
My point is this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to nullify the promise.
And, this, I say - a covenant previously confirmed by God, the law which, after four hundred and thirty years, hath been brought into being, doth not annul, so as to do away with the promise.
Now this I say: that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, to make the promise of no effect.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
Now I am saying this: the law, that came after four hundred and thirty years, does not revoke a covenant previously ratified by God, in order to nullify the promise.
This I say, that the lawe which began afterwarde, beyonde foure hundred and thirtie yeres, doth not disanull the testament that was confirmed afore of God, vnto Christe warde, to make the promise of none effect.
This is what I mean: The agreement that God gave to Abraham was made official long before the law came. The law came 430 years later. So the law could not take away the agreement and change God's promise.
What I am saying is this: the Law, which came 430 years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise.
What I mean is that God made a covenant with Abraham and promised to keep it. The Law, which was given four hundred and thirty years later, cannot break that covenant and cancel God's promise.
But Y seie, this testament is confermed of God; the lawe that was maad after foure hundrid and thritti yeer, makith not the testament veyn to auoide awei the biheest.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
this: Galatians 5:16, 1 Corinthians 1:12, 1 Corinthians 7:29, 1 Corinthians 10:19, 2 Corinthians 9:6, Ephesians 4:17, Colossians 2:4
the covenant: Genesis 15:18, Genesis 17:7, Genesis 17:8, Genesis 17:19, Luke 1:68-79, John 1:17, John 8:56-58, Romans 3:25, 2 Corinthians 1:20, Hebrews 11:13, Hebrews 11:17-19, Hebrews 11:39, Hebrews 11:40, 1 Peter 1:11, 1 Peter 1:12, 1 Peter 1:20
which: Genesis 15:13, Exodus 12:40, Exodus 12:41, Acts 7:6
cannot: Galatians 3:15, Job 40:8, Isaiah 14:27, Isaiah 28:18, Hebrews 7:18
that it: Galatians 3:21, Numbers 23:19, Romans 4:13, Romans 4:14, Hebrews 6:13-18
none: Galatians 5:4, Numbers 30:8, Psalms 33:10, Romans 3:3, 1 Corinthians 1:17
Reciprocal: Genesis 17:2 - And I Leviticus 12:3 - General Deuteronomy 5:3 - General Matthew 5:17 - to destroy the law Luke 1:55 - General John 7:22 - circumcision Acts 7:8 - the covenant Acts 26:6 - the promise Romans 3:31 - do we 1 Corinthians 15:50 - this Galatians 3:20 - but Galatians 3:22 - that Ephesians 2:12 - the covenants
Cross-References
The Woman said to the serpent, "Not at all. We can eat from the trees in the garden. It's only about the tree in the middle of the garden that God said, ‘Don't eat from it; don't even touch it or you'll die.'"
When the Woman saw that the tree looked like good eating and realized what she would get out of it—she'd know everything!—she took and ate the fruit and then gave some to her husband, and he ate.
Immediately the two of them did "see what's really going on"—saw themselves naked! They sewed fig leaves together as makeshift clothes for themselves.
God called to the Man: "Where are you?"
God said, "Who told you you were naked? Did you eat from that tree I told you not to eat from?"
"The serpent seduced me," she said, "and I ate."
God told the serpent: "Because you've done this, you're cursed, cursed beyond all cattle and wild animals, Cursed to slink on your belly and eat dirt all your life. I'm declaring war between you and the Woman, between your offspring and hers. He'll wound your head, you'll wound his heel."
He told the Woman: "I'll multiply your pains in childbirth; you'll give birth to your babies in pain. You'll want to please your husband, but he'll lord it over you."
He told the Man: "Because you listened to your wife and ate from the tree That I commanded you not to eat from, ‘Don't eat from this tree,' The very ground is cursed because of you; getting food from the ground Will be as painful as having babies is for your wife; you'll be working in pain all your life long. The ground will sprout thorns and weeds, you'll get your food the hard way, Planting and tilling and harvesting, sweating in the fields from dawn to dusk, Until you return to that ground yourself, dead and buried; you started out as dirt, you'll end up dirt."
The Man, known as Adam, named his wife Eve because she was the mother of all the living.
Gill's Notes on the Bible
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", εις χριστον, "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; Exodus 12:40- :. 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.
Barnes' Notes on the Bible
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.
Clarke's Notes on the Bible
Verse 17. Confirmed before of God in Christ — i.e. The promise of justification, c., 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 fulfilment 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 fulfilment 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. 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, where see the notes.
