The Promised Children of God

Remember, Paul’s letter is not about whether or not we follow the law. It is about the means by which the believer is justified—the means by which one is saved.

Galatians 3:15–29 ESV

To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 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. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

The Law and the Promise (vv 15-22)

I. Verses 15-18

“Brother and sisters”: Although he called them foolish in verse 1, still considers them family

Appeal to a human covenant (testament or will) that is confirmed. Note: Grant (superior party to inferior party) and parity (equal parties) covenant. It is confirmed by death because at that time no one can set aside or add to it (Heb 9:15-28).

The promises were spoken to Abraham and to his Seed, which Paul goes on to identify the Seed as Christ. He also emphasized it is not to “seeds” which God made the promise. Also, take note of how Paul views Scripture (v 8).

The law was introduced 430 years after the promise was given but does not set aside the covenant previously established by God and do away with the promise.

If the INHERITANCE (first time introduced) depends on the law, then it depends no longer on the promise. Meaning, if the inheritance depends on the law, the inheritance would solely belong to the Jewish nation. But if based on the promise given to Abraham, “all nations will be blessed,” so the inheritance belong to the people of faith. Therefore, “God in his grace gave it to Abraham through a promise.”

II. Verses 19-20

Why give a law? It was added because of transgressions (violation/breaking or unfaithfulness) until Jesus had come. “When Paul says that the law ‘was added’ (προσετέθη), he does not mean that it was added to the promise as a kind of supplement to it; he means that it was added to the human situation for a special purpose—a purpose totally different from that of the promise.”

Bruce, F. F. (1982). The Epistle to the Galatians: a commentary on the Greek text (p. 176). Grand Rapids, MI: W.B. Eerdmans Pub. Co.

Law was given through angels and entrusted to a mediator (one who intervenes between two parties to make or restore peace and friendship, form a compact, or ratify a covenant). No specific reference to angles administering the law in OT other than possibly Deut 33:1-4 (NT ref: Acts 7:53; Heb 2:2). Therefore, a “mediator implies more than one but God is one” (Rom 3:30; 1 Co 8:6). Reference shows difference between the two covenants. One was a mutual commitment between God and Israel, with Moses as mediator. Israel was unfaithful. The promise was given to Abraham involved commitment only from God. Hence, the promise is superior to the law. Note: Jesus is considered the mediator of a new covenant as well in 1 Tim 2:5. However, in Jesus Christ, God did not send no merely human mediator. “In Jesus Christ, God, the one and only God, came himself.”

George, T. (1994). Galatians (Vol. 30, p. 258). Nashville: Broadman & Holman Publishers.

III. Verses 21-22

Is the law opposed (contrary/against) to the promises of God? Absolutely not! If the law could impart life, then righteousness would come by the law (Lv 18:5; Rom 7:10; 2 Cor 3:6; Gal 2:21).

Scripture has locked up the lawbreaker which sin is the jailor. The law serves as an instrument to accomplish God’s purpose which is to lead people to faith in Jesus Christ. By illuminating the condition of the human heart and bankruptcy of human effort it points humanity to the grace of God as their only hope. . .justification by faith in Jesus Christ, alone.

Children of God and the Promise

III. Verses 23-25

Before coming of faith—faith in Jesus Christ—they were held in custody under the law until the revelation of Jesus Christ. Thus, the law was a guardian until the coming of Jesus where they might be justified by faith. Now that faith has come they are no longer under a guardian. Note: Role of a guardian is ‘The παιδαγωγός was the personal slave-attendant who accompanied the free-born boy wherever he went, from the time he left his nurse’s care. It was his duty to teach the boy good manners (with the use of the birch, if necessary), take him to school, wait for him there, in the waiting room or in the παιδαγωγεῖον, a place reserved specifically for παιδαγωγοί, or even in the classroom itself, then take him home and test his memory by making him recite the lessons he had learned. During the boy’s minority the παιδαγωγός imposed a necessary restraint on his liberty until, with his coming of age, he could be trusted to use his liberty responsibly.”

Bruce, F. F. (1982). The Epistle to the Galatians: a commentary on the Greek text (p. 182). Grand Rapids, MI: W.B. Eerdmans Pub. Co.

IV. Verses 26-29

The law effectively separated two people groups (Jews and Gentiles). Through faith in Jesus Christ two groups become one becoming children of God, children of the promise.

“Baptized in Christ have clothe yourselves with Christ” (metaphor describing spiritual transformation) that points to death to the old man and resurrection as the new man in Christ. Effectively becoming a new creation (2 Co 5:17). Does not mean one must be baptized to be saved.

Therefore, through faith in Jesus, all are one in Christ Jesus.

And, IF you belong to Christ, the you are Abraham’s seed and heirs according to the promise.

Concluding thoughts. . .

Through faith in Jesus, alone, one is justified

Jesus redeemed a people unto Himself by becoming a curse for us by dying on the cross.

Jesus fulfilled the requirements of the Law and Prophets (Matt 5:17-20).

The covenant cannot be ratified because He died, so we can receive the promise of the Spirit and the inheritance to come (Heb 9:15-22).

Jesus is the Seed by which the promise comes.

Jesus is the mediator of covenant more excellent than the old with better promises (Je 31:31-34; Heb 8:6-7).

God gave the law for a special purpose. That purpose was to exposed the condition of the human heart and bankruptcy of human effort to point towards Him as the only hope (Ro 7).

The law was a guardian for us until the coming of Jesus, by which faith in Him we are set free.

By faith in Christ, we become children of God. Children who live Christlike. Children of God regardless of ethnicity, gender, or social status.

Through faith in Jesus, we become Abraham’s seed and heirs of the promise of the Spirit.

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