We have observed the strong Hebrew colouring of Gal. 3: 10-13, and the clearing of

the way for the blessing of Abraham to come on the Gentiles through faith, apart from the

law and its works.  Gal. 3: 15-20 is occupied with a further argument to show how

completely the law is set aside in the Gospel, and this appeals not to the Jew or to Jewish

customs or O.T. types, but to the existing law of the land in which the Galatians lived.

This expression introduces an illustration from common life in Rom. 6: 19.  No

knowledge of the Hebrew Scriptures was necessary to understand "slavery" for many of

those who read the epistle to the Romans were at the time slaves themselves.

Many commentators, because not possessed of certain historical facts now brought to

light, and not safeguarded by humility in the presence of the inexplicable in Scripture,

have not hesitated to pronounce the Apostle's argument in Gal. 3: 15-20 as "very weak,

and such as the Apostle ought not to use for the confirmation of a matter of so great

importance" (Luther). Yet upon consideration it will be admitted, that whereas there was

O.T. evidence for the fact that the original promise made to Abraham was addressed to

"faith", no such O.T. evidence was available to meet the next difficulty, namely, that the

subsequent introduction of the law of Moses four hundred and thirty years after the

promise, cancelled the terms made with Abraham and substituted in their place "works of

law". With a quick wit, sharpened as it must have been by his deep concern for these

Galatians as well as used and illuminated by the Holy Spirit, the Apostle fastened upon

the existing Galatian law of adoption to furnish an argument.

Here, before we can proceed, it will be necessary to settle the meaning of the word

diatheke "covenant".

In every case where the O.T. is in view diatheke must be rendered "covenant",

agreeing with the Hebrew berith, which refers to the ceremony of cutting or dividing the

sacrificial victim. Even where it is associated with the word "testator" in Heb. 9: 16, 17

a literal rendering of the passage leaves this translation of diatheke unaltered. Realizing

this, many commentators have strenuously maintained that diatheke in Gal. 3: 15 must

be translated "covenant". Where disputants seem to have missed their way in this matter

is the recognition of the clause we have used above: "in every case where the O.T. is in

view". Here in Gal. 3: 15 Paul is turning away from the O.T. Scriptures and appealing

to some matter of common knowledge shared by himself and the Galatians.