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This sermon explains the relationship between God’s promise to Abraham and the law given to Moses, using the analogy of a human will. It argues that God’s covenant with Abraham, which promised an inheritance through faith in his “seed” (Christ), is like a validated will that cannot be superseded by later additions unless made by the original benefactor. The law, given centuries later, served a different purpose: to reveal sin and highlight humanity’s inability to achieve righteousness on its own, thus emphasizing the need for the promised Seed. Therefore, the inheritance is secured through faith in Christ, the ultimate beneficiary of God’s promise to Abraham, not through adherence to the law.
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Main Idea
God’s promise to Abraham is fulfilled in Christ through faith—not the law—securing our inheritance.
Sarah was a loving mother of three who spent years carefully planning her estate in Mississippi to ensure fairness and clarity for her children after her passing. In her original will, she divided everything equally among her children because she didn’t want their inheritance to destroy their relationships. Years later, Sarah decided to add a handwritten note to clarify one detail: any debts owed to her by her children would be deducted from their inheritance. She signed the note and discussed it with her attorney, ensuring it was properly documented and aligned with her original intentions. Sarah’s additions were thoughtful and legally sound because they came directly from her as the benefactor.
After Sarah’s passing, one of her sons, who had no debts whatsoever, attempted to create his own document, claiming that his siblings’ debts should not only be repaid from their share of the inheritance but also completely disqualify them from receiving any inheritance at all. He presented this amendment to the court, hoping to override both the original will and Sarah’s later addition. However, the judge firmly rejected his attempt, emphasizing that only the benefactor—the creator of the will—has the authority to make changes or additions. The original will remained binding, along with Sarah’s properly executed clarification regarding debts. Thankfully, her estate was distributed exactly as she intended.
Passage
Galatians 3:15–22 CSB
15 Brothers and sisters, I’m using a human illustration. No one sets aside or makes additions to a validated human will. 16 Now the promises were spoken to Abraham and to his seed. He does not say “and to seeds,” as though referring to many, but referring to one, and to your seed, who is Christ. 17 My point is this: The law, which came 430 years later, does not invalidate a covenant previously established by God and thus cancel the promise. 18 For if the inheritance is based on the law, it is no longer based on the promise; but God has graciously given it to Abraham through the promise.
19 Why, then, was the law given? It was added for the sake of transgressions until the Seed to whom the promise was made would come. The law was put into effect through angels by means of a mediator. 20 Now a mediator is not just for one person alone, but God is one. 21 Is the law therefore contrary to God’s promises? Absolutely not! For if the law had been granted with the ability to give life, then righteousness would certainly be on the basis of the law. 22 But the Scripture imprisoned everything under sin’s power, so that the promise might be given on the basis of faith in Jesus Christ to those who believe.
We now arrive at the second part of the chiasm discussed last week. The first section crescendos with redemption in Christ, and this section will reach its pinnacle with Sonship in Christ. However, before we get there, we need to revisit a truth about Abraham and a truth about the law:
A | 3:15–18. The promise was to Abraham’s faith.
B| 3:19–25. The use of the Law.
C | 3:26–4:11. Sonship in Christ.
Today, we will review all of Part A and a portion of Part B.
A – The Promise to Abraham’s Faith
I – Last Will and Testament (vv. 15-18)
Which one is binding? One could argue that, since Moses came later, the law is more relevant and, therefore, holds more authority than something written centuries earlier. On the historical timeline, the law is much closer to the 1st century than Abraham’s call. Furthermore, considering our modern sensibilities, we recognize that using the most current version of a manual, set of instructions, policy, or operating system is the most logical thing to do.
While that might be true for procedures and operating systems, that isn’t how God operates. God operates in covenants, or contractual agreements of sorts (though they are slightly different), that are binding on one or both parties involved. Paul states that we are dealing with a covenant when he compares God’s promise to a human will. In that case, newer doesn’t mean better or more relevant. In fact, unless it is made by the initiator, it is irrelevant.
For example, if a last will and testament is written today, there are three parties involved.
1. The Benefactor (person leaving their property or inheritance to others)
2. The mediating agent
3. The Beneficiary(ies)
In this opening paragraph, Paul begins to set some of the pieces in place. First, he states the obvious: “No one sets aside or makes additions to a validated human will.” We recognize that this remains true today. Once a legal document like a will is created and signed, no one has the authority to change or nullify it except the benefactor. Even if Joe Schmow, one of the beneficiaries, writes an amendment giving him everything and has it notarized, it makes no difference. Nothing written after the will is signed affects the original agreement unless it comes from the person who authored it.
The beneficiary. Next, Paul clarifies who receives God’s promise: it was given to Abraham and to his ‘seed.’ This clarification indicates that there may have been a misunderstanding. The term “seed” is a quotation from Genesis 12:7, as well as 13:15 and 17:8.
Genesis 12:7 CSB
7 The Lord appeared to Abram and said, “To your offspring, I will give this land.” So he built an altar there to the Lord who had appeared to him.
The standard interpretation of this, which any one of us would have seen it, has been that all of Abraham’s descendants (plural) would receive the blessing. This remains technically true (which we will discuss later), but the primary beneficiary is not a group of people; rather, it is one individual. The main beneficiary of the promise is the Seed (capital S), whom Paul identifies as Jesus. Therefore, using the model mentioned above, the scenario in Galatians 3 is:
1. God the Father is the Benefactor (giver of the promise/inheritance).
2. God the Father is the Mediating Agent.
3. Abraham (initially) and Jesus (ultimately) are the Beneficiaries.
The law doesn’t nullify the covenant with Abraham. Hopefully, it is easy to understand now. Whatever happened between Abraham and Jesus doesn’t override the original terms given to Abraham. What was agreed upon with Abraham is binding and official. It’s not based on updated documentation or newer covenants. Paul mentions 430 years, likely referencing the duration of the Israelites’ bondage in Egypt, after which they received the law from Moses while in the wilderness. At Mt. Sinai, God made a covenant with the Israelites, which forms the basis of the blessings and curses mentioned last week.
Exodus 19:5–6 CSB
5 Now if you will carefully listen to me and keep my covenant, you will be my own possession out of all the peoples, although the whole earth is mine, 6 and you will be my kingdom of priests and my holy nation.’ These are the words that you are to say to the Israelites.”
So, it would seem that the Jews- or at least the Judaizers- thought that the newer covenant made the first obsolete. And it would have if that were the intention of the Benefactor (such as the New Covenant in Jesus makes the Old Covenant obsolete), but that isn’t why the Mosaic Covenant (or the agreement with Moses) was given. It was never meant to be the basis of the promise to Abraham. As we’ve learned already, the law was given so that we could understand God’s definition of sin and righteousness, and how we can never measure up.
The covenant with Moses served a different, complementary purpose to the covenant with Abraham.
It is important for us to understand that God works through covenants. He desires to commit Himself fully, and for us to do the same. This represents one such covenant. Another example is when God promised land as an inheritance for Abraham’s descendants after a period of enslavement and oppression. This covenant was confirmed by splitting animals in half and walking between them as a visual warning of the consequences should one break the terms. Normally, both parties would walk through, but in this instance, only God did, which made Him solely responsible for bringing it to fruition. Marriage is another covenant, where humans marry and commit to fidelity. Jesus is also likened to the bridegroom with His bride, the church. At Passover, Jesus held up the cup and proclaimed the new covenant in His own blood.
By entering into a covenant with you, God has fully committed Himself to you.
B. The Use of the Law
II – Purpose of the Law (vv. 19-20)
This is where Paul goes next. If the purpose of the Mosaic law wasn’t to provide our inheritance or issue the blessings of Abraham, what was it for?
Added, not replacing. It served one primary purpose, but before we reach that purpose, I want to ensure we don’t speed by the word ‘added.’ That one word is what makes the Mosaic Covenant complementary to the Abrahamic Covenant. It didn’t replace, override, or nullify it. It was added because there was something missing that needed clarification. If I add a feature to my phone, an extension to my house, or a paragraph to a company policy, I don’t replace what already exists. In fact, the addition is dependent on the original structure! We need to view its purpose in that context. Paul’s entire argument hinges on the fact that the second covenant depends on and is an addition to the first. Without it, the dots won’t connect.
The purpose of the Mosaic Covenant was to address transgressions until Jesus came to fulfill the promise. The fulfillment of salvation, justification, being made righteous, and receiving the gift of new life is found in Jesus, but a lot of time elapsed between Abraham and Jesus. During that time, God needed to communicate His moral guidelines, standards, expectations, and ways of living that defined His people. This is why the law was given, but as soon as it was established, the consequences and penalties for sin were pronounced. This logic is what Paul explores in the extended version of Galatians, which we refer to as Romans (remember, Galatians is Romans in concentrated form). In chapters 3-5 of Romans, Paul walks through this exact reasoning using Abraham as an example. Let’s examine a few verses together to see how this unfolds:
Romans 3:19–24 CSB
19 Now we know that whatever the law says, it speaks to those who are subject to the law, so that every mouth may be shut and the whole world may become subject to God’s judgment. 20 For no one will be justified in his sight by the works of the law, because the knowledge of sin comes through the law.
21 But now, apart from the law, the righteousness of God has been revealed, attested by the Law and the Prophets. 22 The righteousness of God is through faith in Jesus Christ to all who believe, since there is no distinction. 23 For all have sinned and fall short of the glory of God; 24 they are justified freely by his grace through the redemption that is in Christ Jesus.
Romans 4:13–15 CSB
13 For the promise to Abraham or to his descendants that he would inherit the world was not through the law, but through the righteousness that comes by faith. 14 If those who are of the law are heirs, faith is made empty and the promise nullified, 15 because the law produces wrath. And where there is no law, there is no transgression.
Romans 5:12–14 CSB
12 Therefore, just as sin entered the world through one man, and death through sin, in this way death spread to all people, because all sinned. 13 In fact, sin was in the world before the law, but sin is not charged to a person’s account when there is no law. 14 Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam’s transgression. He is a type of the Coming One.
The flow of logic, then, is:
• The blessings of righteousness bestowed (right-standing with God and all that entails)
• Sin entered through Adam and causes us all to be in a state of wrong-standing.
• Sin must now be addressed. Our transgressions lead to death and eternal separation from God, so the law was introduced to make us conscious of sin.
• With knowledge of sin comes culpability.
• Culpability results in condemnation because we are unable to meet God’s righteous standards.
• This results in the loss of our inheritance.
• The law serves as a giant, blinking red sign that points to our helpless state and our need for Jesus.
By unpacking it this way, we can see that the law’s purpose was not to override God’s promise to Abraham. Instead, it addressed the knowledge gap regarding transgressions, making people culpable and highlighting their need for the Seed, who would provide a way back to God and His promises.
Mediator. To emphasize that this is an addition to the covenant with Abraham, Paul points out how the Mosaic covenant was administered by angels through a mediator (angels for God and Moses for the Jews). In contrast, the covenant with Abraham was given directly by God and upheld solely by Him (it wasn’t conditional on Abraham’s performance), whereas the law covenant involved blessings and curses, which required Moses as the mediator (a mediator doesn’t mediate a one-sided conversation; he mediates between two parties). They are two separate yet complementary covenants. One required a mediator since both parties had obligations. The other (Abraham’s) depended entirely on God alone, which is why Paul states that God is one. He is the giver of the inheritance, the mediating agent, and, in Christ, the recipient!
III – The Basis of the Promise (vv. 21-22)
With this understanding, you can sidestep the pitfall that Paul identified for the Galatians. If they are complementary covenants, they cannot be in conflict. Moreover, if the law does not contradict Abraham’s covenant, it cannot contradict its promises, either.
Faith or Law? Now, Paul wants to establish, once and for all, that the basis, or foundation, of God’s promise to Abraham is not the law, but faith. If you refer back to the example of the last will and testament, the inheritance relies solely on the written will. There is no other basis. Only the written will, signed by the Benefactor and witnessed by the mediating agent, holds the power to confer the inheritance. The will serves as the basis for the inheritance.
Similarly, the law is not the basis for the promise. It never was. It wasn’t intended for that purpose, yet the Judaizers insisted that it served as the foundation of the promise… specifically regarding spiritual life and righteousness. If the law had the ability to extend beyond merely identifying sin and the unworthiness of the sinner to provide spiritual life, then this would be a different discussion; however, it cannot.
Freedom or Imprisonment? Instead of granting life, the law (or ‘scripture,’ as Paul puts it) is likened to a prison. Every person is under sin’s power; the law reveals how sin is entangled in every human heart. Jesus himself said that whoever sins is a slave to sin. But that still leaves a big question mark, doesn’t it? How do we get the promises of Abraham if they are fulfilled in one person… Jesus – the Seed? And this is where we need to realize that when we sin, we are dead in our transgressions, and the law cannot bring us to life. The only person who can make a dead person live is Jesus. He is the one with the power to give life, not the law. As Paul said earlier, “I am crucified with Christ, and it is no longer I who live, but He lives in me.” Now, my life is found in His because He is the Head.
This is the core truth we need to grasp today: we must have our sights locked on Jesus. It is all about what He did and who He is. He is the rightful beneficiary of Abraham’s promises. As Paul says in Romans, Jesus is the head of a new humanity. In Adam, we all die because of transgression, but in Jesus, all will live. Jesus is the head, and I am a part of His body. We are eternally linked. Therefore, if He holds the promises of Abraham, I receive them because I am in Him! Regarding the promises we could sum up as righteousness being credited to our account, there is no other basis than being ‘in Christ’ through faith. Therefore, God’s promise to Abraham is fulfilled in Christ through faith—not the law—securing our inheritance.
Questions to Consider
In what ways can you actively remind yourself of your identity “in Christ” when faced with feelings of unworthiness or condemnation?
What common misconceptions about inheritance or covenants might have influenced the original audience’s reception of Paul’s argument in Galatians?
Can you identify repeated themes or words in this passage, and how might they contribute to Paul’s overall argument?
How does understanding the identity of “the Seed” (Jesus) affect the interpretation of the promises made to Abraham?
FAQs
1. What is the main point Paul is making in Galatians 3:15-22, as illustrated by the analogy of a human will?
Paul’s main point is that God’s promise to Abraham is fulfilled through faith in Christ and cannot be nullified or altered by the law, which came much later. Just as a legally validated human will cannot be changed or added to by anyone other than the original benefactor, the covenant God made with Abraham stands firm and cannot be superseded by the Mosaic Law. The inheritance promised is secured through faith, not adherence to the law.
2. In the context of Galatians 3, who are the key parties involved in God’s promise to Abraham, drawing parallels to a last will and testament?
Using the analogy of a will, the key parties are: God the Father as the Benefactor (the one giving the promise/inheritance), God the Father also acting as the Mediating Agent (the one who established the covenant), and Abraham (initially) and Jesus Christ (ultimately) as the Beneficiaries (those who receive the promise/inheritance).
3. Why does Paul emphasize that the promise was made to Abraham’s “seed” (singular) and how does this relate to Jesus Christ?
Paul highlights the singular “seed” to emphasize that while the promise has implications for Abraham’s descendants (plural), the primary beneficiary is one individual: Jesus Christ. This signifies that the ultimate fulfillment of God’s promise, including the blessings and inheritance, is found in Christ.
4. If the law came 430 years after the covenant with Abraham, what was its purpose and why didn’t it invalidate the earlier promise?
The law was “added for the sake of transgressions” to reveal God’s standards, define sin, and demonstrate humanity’s inability to achieve righteousness through obedience. It did not invalidate the covenant with Abraham because it served a different, complementary purpose. The promise to Abraham was based on faith, while the law highlighted the need for redemption from sin, a need that only Christ could fulfill.
5. How does the passage explain the difference in administration between the Abrahamic Covenant and the Mosaic Covenant (the Law)?
The Abrahamic Covenant was given directly by God and was unconditional, relying solely on God’s faithfulness. In contrast, the Mosaic Covenant (the Law) was mediated through angels and Moses, involving obligations for both God’s people and God, with blessings for obedience and curses for disobedience. This highlights that the Abrahamic Covenant was a direct promise, while the Law was an added set of guidelines and standards.
6. According to the text, what is the fundamental basis for receiving God’s promise and inheritance – faith or adherence to the law?
The text clearly states that the fundamental basis for receiving God’s promise and inheritance is faith, not adherence to the law. The law serves to expose sin and our inability to meet God’s standards, thus highlighting our need for the righteousness that comes through faith in Jesus Christ, who is the ultimate recipient of the Abrahamic promises.
7. How does the analogy of imprisonment under sin relate to the purpose and limitations of the law?
The law, according to the passage, acts like a prison in that it reveals how deeply sin is entrenched in humanity. While it makes us aware of our transgressions and culpability, it lacks the power to provide life or freedom from sin’s grip. This imprisonment under sin underscores our need for Jesus, who alone has the power to give life and fulfill the promises of God.
8. What is the significance of being “in Christ” in relation to receiving the promises made to Abraham?
Because Jesus Christ is the primary beneficiary of the promises made to Abraham, those who are “in Christ” through faith also become recipients of these promises. Just as a member of a body shares in the life and inheritance of the head, believers are united with Christ, the “Seed” of Abraham, and therefore share in the righteousness and inheritance that belong to Him. Our connection to Christ through faith is the basis for receiving the fulfillment of God’s promise.