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Gal 3:15. Ὅμως) yet; although it be only a man’s testament or covenant, from which the comparison is taken.-ἀνθρώπου, of a man) whose purpose it is of far less importance to maintain.-κεκυρωμένην, confirmed) when once all things have been ratified, for example, by the death of the testator, Heb 9:16. So καὶ ἐκυρώθη ὁ ἀγρὸς, ויקם, Gen 23:20.-οὐδεὶς) no man, not even the author himself, unless some unexpected cause either in his own mind or from without should happen (such a cause as cannot occur to God): much less any other person [since he is here indeed speaking of a point of equity (the matter of right), for in point of fact testaments or bequests made by men are sooner or later infringed not without incurring heavy guilt.-V. g.]; and to that other person the law corresponds in the Apodosis. For ὁ νόμος, the law, is here considered also, as a second person distinct from the promise of God, as it were by personification, in the same way that sin and the law are opposed to God, Rom 6:13; Rom 8:3; and Mammon, as if it were a master, is opposed to God, Mat 6:24 : and the elements of the world are compared with the tutors, and the law is called a schoolmaster, presently after, Gal 3:24, ch. Gal 4:2-3. The promise is looked upon as more ancient, and as spoken by God: the law, as more recent, and as distinguished from God the lawgiver; because the promise more peculiarly belongs to God; the law is, as it were, something more extraneous; see Gal 3:17-18; Gal 3:21-22.-ἀθετεῖ ἢ ἐπιδιατάσσεται, disannuls or adds to it) in whole or in part: by abolishing, taking away legacies, or adding new charges or conditions. Makes of none effect, Gal 3:17, corresponds to both words.