THE LOGIC OF LAW(Gal. 3:15–20)

The word promise is used four times in these verses, referring to God’s promise to Abraham that in him all the nations of the earth would be blessed (Gen. 12:1–3). This promise involved being justified by faith and having all the blessings of salvation (Gal. 3:6–9). It is obvious that the promise to Abraham (and, through Christ, to us today), given about 2000 B.C., preceded by centuries the Law of Moses (about 1450 B.C.). The Judaizers implied that the giving of the Law changed that original covenant of promise. Paul argues that it did not. Once two parties conclude an agreement, a third party cannot come along years later and change that agreement. The only persons who can change an original agreement are the persons who made it. To add anything to it or take anything from it would be illegal.

I. The Law Cannot Change the Promise (Gal. 3:15–18)

15 Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it. 16 Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. 17 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, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.

A. God made this promise, not only to Abraham, but also to Christ.

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.

Paul reveals wonderful truth: “And to your Seed,” who is Christ. (Gal.3:16). The Bible concept of “the seed” goes back to Genesis 3:15, after the Fall of man. God states that there will be a conflict in the world between Satan’s seed (children of the devil), and the woman’s seed (God’s children, and, ultimately, God’s Son). The Scriptures show this conflict: Cain versus Abe; Israel versus the nations; John the Baptist and Jesus versus the Pharisees; also the true believer versus the counterfeit.

B. Moses cannot alter this covenant!

God made this covenant of promise with Abraham through Christ, so that the only two parties who can make any changes are God the Father and God the Son. Moses can add nothing to it; he can take nothing from it. The Judaizers wanted to add to God’s grace and take from God’s promises. They had no right to do this since they were not parties in the original covenant.

A law given centuries later cannot change a covenant made by other parties. But suppose the later revelation, such as the Law of Moses, was greater and more glorious than the earlier? What then?

II. The Law Is Not Greater Than the Promise (Gal. 3:19–20)

19 What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator. 20 Now a mediator does not mediate for one only, but God is one.

A. The Law was temporary.

Now it is obvious that a temporary law cannot be greater than a permanent covenant. When you read God’s covenant with Abraham, you find no “ifs” in His words. Nothing was conditional; all was of grace.

The blessings of the Law were dependent on the meeting of certain conditions. Furthermore, the Law had a stopping point: “until the Seed [Christ] should come.” With the death and resurrection of Christ, the Law was done away and now its righteous demands are fulfilled in us through the Spirit.

B. The Law required a mediator (vv. 19b–20).

When God gave the Law to Israel, He did it by means of angels and through the mediation of Moses. (Acts 7:53 who have received the law by the direction of angels and have not kept it.”) This means that the nation received the Law third-hand: from God to angels to Moses. But when God made His covenant with Abraham, He did it personally, without a mediator.

God was revealing to Abraham all that He would do for him and his descendants. A mediator stands between two parties and helps them to agree; but there was no need for a mediator in Abraham’s case since God was entering into a covenant with him, not Abraham with God. “God is one” (Gal. 3:20), therefore there was no need for a go-between.

The Judaizers were impressed by the incidentals of the Law—glory, thunder, lightning, angels, and other externals. But Paul looked beyond incidentals to the essentials. The Law was temporary, and required a mediator. The covenant of promise was permanent, and no mediator was required. There could be but one conclusion: the covenant was greater than the Law.