1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
Paul had taken the good news of the Gospel to the region of Galatia on his first missionary journey, where it was received with joy by many Jews and Gentiles (Acts 14:1). During this era of Jewish Diaspora, there were millions of practicing Jews living in Syria, Galatia, Asia and Rome. These Jews met on the Sabbath in local synagogues, but they remained in close contact with the rabbis and priests of the Temple in Jerusalem. Paul’s method of evangelism in these regions was to go first to the Jewish synagogue and then to the Gentiles. His method of preaching was to set forth (prographo) Christ crucified (see Acts 17:1-4), meaning that he showed them the Scriptures (same use of this word in Rom 15:4) which foretold of Christ suffering, dying and rising again.
Now recently returned to Antioch, word came to Paul that these newly established churches were experiencing the same contentions (Gal 1:6) that false brethren from Judea were perpetrating in Antioch (Gal 2:4). These Jews reacted in alarm to Paul’s report of new churches with many uncircumcised Gentile converts and it is reasonable to infer that they immediately sent men into Galatia to “warn” the churches that Paul was teaching a different Gospel from that of the Apostles in Jerusalem (Gal 1:8-9).
The circumcision group were Jewish converts to Christ (see note for Gal 2:12) who continued to keep parts of the Law – these had bewitched (ebaskanen) the Galatians (Gal 5:7). This word is not found elsewhere in the New Testament, but in the Septuagint it appears in noun form as an evil eye, referring to a person filled with envy (Deut 28:54-56; Pro 28:22). The Galatians were bewitched (deceived, charmed, ensnared) by the circumcision’s selfish arguments. The pairing of bewitched with the eyes pictures an illusionist deceiving men with sleight of hand – their faculties of logic had been overpowered by feigned words (2Cor 11:13-14; 2Pet 2:1-3). Many Jews did not want to share salvation with the Gentiles. Paul had to work tirelessly to prove this newly revealed mystery of God, that the Gospel of Christ had opened door of faith to all men (Col 1:27-28).
To rightly judge this matter concerning the Mosaic Law one must learn of Jesus Christ, the perfect Jew (see note for Gal 2:20). God sent forth His Son, made under the Law (Gal 4:4-5), but when He died the Law died with Him, and that released Mankind from the bonds of the Law (Rom 7:4). Jesus is the end of the Law (Rom 10:4), He has completed and fulfilled the Law (Mat 5:17). Moses gave the Law with its covenant of rituals, sacrifices and absolutions, but Jesus Christ brought the Covenant of grace and truth (John 1:17). The first has been made old by the new(Heb 8:13). Now every man, Jew and Gentile alike, must press into the new Kingdom of God (Luke 16:16). This is core of the Gospel – Jesus Christ, and Him crucified (Gal 6:14; 1Cor 2:2; Gal 5:24).
2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
This point cuts to the heart of the argument. Grace, truth and the Holy Spirit had come to Mankind because Jesus Christ had made the way for a man to be completely and truly holy. Before that, Man could not receive the Spirit, for God’s all-holy Spirit cannot abide in any unholy person. The precious blood of Christ is the one and only way to sanctify the person in purity and so make him fit to be a temple for the Spirit of God (1Cor 3:16). Doing the works of the Law could never purify the soul to that purpose (Heb 10:1); instead, we are sanctified through the offering of the body of Christ once for all (Heb 10:10). This is the faith of Christ (Gal 2:16). A man is justified by believing fully and only in the Son of God. It is a seminal truth that comes to individuals only by the hearing of faith (see notes Rom 10:17; Heb 4:2).
The Scriptures everywhere teach that the flesh impels us to serve the law of sin (Rom 7:25), being directly opposed to the works of the Spirit (Gal 5:16-19). The fleshly mind is at enmity with God and leads to death; they that are in the flesh cannot please God (Rom 8:1-10). However, Paul here uses the term, the flesh, in a slightly different sense, as a euphemism for the works of the Law (v2). Is a man made perfect (epi-teleo) by the flesh? (2Cor 7:1). The Greek word usually means to finish, complete or fulfill a work or prophecy. Does a Christian begin his new life in the Spirit, but then finish by doing the works of the Law? No, for by the Law shall no flesh be justified (Gal 2:16). Yet, do not falsely construe this liberty from the Law to mean that you are free to live as your flesh pleases (Gal 5:13).
4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
Those who chose to believe in Christ, the Galatian Jews included, had suffered much for that decision, mostly at the hands of their own countrymen, the blood Jews who were trusting in the Law. Paul received 195 lashes (!) by the Jews’ whip (2Cor 11:24) and once they stoned him to death (or so they thought). The circumcision group persecuted Christian Jews out of measure. Paul alludes to this later, saying, “Why would you return to the ranks of the Law-keepers, seeing that you have suffered so much at the hands of their cruelty?” (Gal 5:11).
To suffer in vain is to receive the grace of God in vain (study 2Cor 6:1; Gal 4:11; 1Cor 15:2; Php 2:16; 2John 1:8; 1Cor 15:17).
The one who ministereth to you the Spirit is God the Father (2Cor 9:10; Col 2:19). The Apostle asks, “Does God minister to you peace, virtue and knowledge by the Holy Spirit because you are keeping the Law, or because you are obedient to the faith of Christ?” While his audience is the Jews and the topic is their Law, the principle at the foundation of Paul’s argument holds true in other contexts. The indwelling of the Spirit is dependent upon obedience to the faith (Rom 16:26; Acts 6:7). We are not saved by doing any work of the flesh, but by faith which worketh by love (Gal 5:6). We are saved from dead works (Heb 9:14) so that we might do every good work (according to) His will (Heb 13:21).
Faith comes by hearing (which also implies obeying) the Word of God (Rom 10:17). Abraham is the highest human example of this obedience to the hearing of faith. The famous faith chapter says, By faith Abraham…obeyed (Heb 11:8). If faith does not respond in obedience, it is not faith at all.
6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.
Approximately seven years after leaving Haran (at about 82 years of age), God appeared again to Abram and repeated His promise that Abram’s seed would be as the stars of the heaven, innumerable. Having heard this promise several times now, Abram was probably tempted to say, “Enough with promises, I’d like to see some results now!” But the Scriptures simply say that he believed in the Lord, and He counted it to him for righteousness (Gen 15:1-6). God took Abram’s act of believing to be an act of righteousness. Paul expands upon the same affirmation in Romans 4, where he shows that the Mosaic Law was temporary and explains that today Mankind is justified in the same way. God takes a man’s faith in Christ to be a work of righteousness (2Thes 1:11). This is the work of God that ye believe on Him (John 6:29). So Abram’s action of believing was accounted to him as a righteous deed.
Believing in Christ does not finish a man’s salvation, but qualifies him for salvation. True evangelical faith is much more than the believing that follows head-knowledge. The devils believe in God too – and tremble (James 2:19). The faith that saves is hearing, believing, accepting, doing and persevering in the Truth (see note Heb 11:1).
In the inscrutable plan of God, the heathen (ethnos) have become children of Abraham. The next chapters will explain that this comes about by God adopting a select group – those with like precious faith in Jesus Christ (2Pet 1:1). The greatest son in the lineage of Abraham is Jesus Christ and He has extended to every race and nation the opportunity of becoming part of His family! The criteria is not by blood relation, but by faith relation – all those who demonstrate the same faith in God that Abraham proved by his obedient life are sons of Abraham and are blessed with him.
This mystery of God was hidden in plain sight, so to speak, in His promise to Abraham some 1600 years before. In thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice (Gen 22:18). Not just the Jews according to blood, but all nations (ethnos). This key word is inconsistently translated. In a later companion verse, it is translated Gentiles (Gal 3:14; 2:9). The Jews thought that to be a blood son of Abraham was all that mattered, but their arrogance, pride and stiffneckedness moved God to expand His family to include the ethnos (Mat 21:43; Ps 2:8; Mat 3:9). Thus, the blessing that God promised to Abraham did not fall upon the Jews by blood, but upon all those of like faith with Abraham. These are the true children of Abraham.
Today, we Gentiles cannot really comprehend the colossal effect of this new revelation in the time of the Apostles. Cornelius and other devout truth-seekers among the Gentiles surely wept with gratitude again and again at the realization of this wonderful grace of Jesus, opened up to them and poured out in measure that far exceeds the old covenant promises. How unfortunate that the Jewish Christians begrudged God’s acting upon the vessels of mercy (Rom 9:22-23), much like the elder son begrudged his father receiving with joy the prodigal son (Luke 15:11-31).
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
Those who subject themselves to the Law are under a curse. Thus, the Galatians, as well as Peter and the Jews in Antioch, were putting themselves under guilt, sin and curse by the stated precept of the Law itself, which declared, Cursed be he that confirmeth not all the words of this Law to do them (Deut 27:26; Jer 11:3). The Jewish Christians thought to keep parts of the Law, like circumcision, the sabbaths and not eating unclean foods, yet they counted as unbinding the rest of the Jewish Law (the sacrifices, Temple rites, etc).
The Law, however, did not allow for partial compliance. The Apostle James, a supposed supporter of the circumcision group, wrote, For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all (James 2:10). This is a crucial point in the Jewish argument that speaks intensely to any honest Jew, for the priests and elders compelled constant, complete obedience to the Law. It was a basic tenet of the Pentateuch: Keep My statutes and My judgments, which if a man shall do, he shall live in them (Lev 18:5). The Prophets repeated it (Eze 20:11; Neh 9:29) and Paul reminded them too (see Gal 3:12). The one who carefully kept the Law would live; he was blessed in life on earth and in the life hereafter. But the one who did not keep all the Law was cursed in life, earthly and heavenly.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them.
The Law was based on strict obedience. The punishment for breaking it was death without mercy. He who took the name of God in vain was to be put to death (Lev 24:16), along with the idol-worshiper (Deut 17:3-5), the Sabbath-breaker (Ex 31:15), the adulterer (Lev 20:10), the murderer (Ex 21:12), etc. He who did the works of the Law lived, while the one who did not died. The Law made no provision for willful, with-knowledge acts of sin. The sin offerings and sacrifices were for sins committed unknowingly or accidentally. Thus, a person who blatantly, willfully broke the Sabbath was guilty without remedy. The Law simply had no means to justify a man. Christ, through the Law of the Spirit, has set us free from that Law unto death (Rom 8:1-5). The tremendous advantage of the New Covenant is that all sins are forgivable (Mat 12:31).
The faith of Christ (Gal 2:16; 3:23) is different from the Law of Moses, for it does have the means to justify a man. Christ offered the appropriate sacrifice and so He can pardon all who come to Him in faith. This is the Covenant of Grace which has superseded the Covenant of the Law. Therefore, the Law is not of faith. The Apostle uses the term in the Biblical sense of saving faith (hearing, believing, receiving, doing, persevering) in Christ. There is a true faith and there is a counterfeit faith, or, using James’ illustration, there is a living faith and a dead faith (James 2:17). The difference between a genuine $100 bill and a counterfeit is not readily evident. The counterfeit presents itself as an authentic paper of worth, but the authority that authorized its creation will not accept the counterfeit for deposit or value of any kind. It is worthless. Likewise, genuine living faith is acceptable and approved for salvation. Dead, counterfeit faith is worthless and cannot save.
The conclusion of all this is clearly made by the contrasting quotes from the Old Testament in verses 11-12. Moses gave the Law which intoned that the just shall live by doing it (Lev 18:5), yet the Prophets foretold of a day when the just shall live by faith (Hab 2:4). In other words, “the just have been made alive by Faith, not by the Law.”
The just shall live by faith. The Apostle Paul, in two other occasions (Rom 1:17; Heb 10:38), quoted this verse out of the Septuagint version: “If he should draw back, My soul has no pleasure in him: but the just shall live by My faith.” Or, the faith of Christ, which we earlier saw is a title for the New Covenant of Christ in contradistinction to the Old Covenant (see my note for Gal 2:16). Meanwhile, to live (zao) commonly refers to salvation (John 3:16; 2Tim 2:11; 1John 4:9; John 5:24).
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
The curse of the Law is sin, for cursed is every one that disobeys it (Gal 3:10). The Law has shown that sin is exceedingly, pervasively sinful (Rom 7:13). It has made all the world become guilty before God (Rom 3:19-20). The strength of sin is the Law (1Cor 15:56), for by it the Scripture hath concluded all under sin (Gal 3:22). For that reason it is called the Law of sin and death (Rom 8:2) because, in spite of its countless, continuous offerings and sacrifices, the weight of sin remained. Instead, those offerings were a constant reminder of sin and guilt (Heb 10:1-5). This irremediable condition caused the Apostle to exclaim, O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord (Rom 7:24-25).
This was, no doubt, a key truth of the Gospel that Paul preached in the synagogues of the Jews in Galatia. And thousands upon thousands of devout, honest, guilt-pricked Jews rejoiced to hear that their Messiah had wrought this amazing work of deliverance from Sin. At the same time, the blind hypocrites among them were enraged by the Gospel message. They loved their darkness. They enjoyed living under the curse because their deeds were evil. These white-washed sepulchres were the primary source of persecution in the first century of Christianity. After the Romans demolished Jerusalem and the Temple, the sacrificial religious system of the Jews ended forever.
Christ has redeemed us (exagorazo) from the curse of the Law. The Greek word means to purchase at the market (agora). For ye are bought (agorazo)with a price (1Cor 6:20; 2Pet 2:1). Compare with lutroo, a different word for redeemed (1Pet 1:18-19; Mat 20:28) and the related word, apolutrosis (Eph 1:7; Rom 3:24; Heb 9:15; Col 1:14). By being made a curse for us, Christ redeemed us from that curse. In another place, Paul writes, For (God) hath made (Jesus) to be sin for us, who knew no sin (2Cor 5:21). See also notes for 1Cor 15:54-57.
Calvinists like to say that Christ, the perfect man, obeyed the Law in our stead to free us from the obligation to follow the Law. There is not even a hint in the Scripture that is true. It is purely human speculation. This verse says that Christ freed us from the Law by becoming a curse for us, not by perfectly obeying it. According to the Law, a man that is hanged is accursed of God (Deut 21:23). Jesus was hung upon a Roman cross.
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
A direct result of Christ being made a curse is that the blessing of Abraham has come to the Gentiles through the faith of Christ. The Apostle explains this in the next chapters. The decisive moment was when the Jews rejected Him and forced the Romans to crucify Him. Because the Jews denied their Messiah, their special election was rent from them and given to a neighbor more deserving (1Sam 15:28; Mat 21:43). Through their fall salvation is come unto the Gentiles (Rom 11:11-15).
The blessing of the Gentiles by the Messiah was subtly prophesied in blessing covenant that God spoke to Abraham (see note Gal 3:9). Being confirmed by God’s own oath (Gen 26:3; Heb 6:11-17), those promises cannot be annulled, amended or set aside. This parallels the Apostle’s affirmation that the gifts and calling of God are without repentance (Rom 11:29). God does not change, nor will His Word fall void (Is 55:11). The promised blessing did not happen for many years, but finally, in Christ, the Gentiles received the blessing of Abraham. For the vision is yet for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry (Hab 2:3).
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
We might suppose that by allowing the Gentiles entrance into Christ’s Kingdom that God “added to” the Covenant, but the Apostle shows that particular detail was contained in the blessing to Abraham all along – the natural Jews of Jesus’ day just failed to understand it (see note Gal 3:8). The blessing came by adoption, which has always been a fully legal, universally accepted familial bond. God has always had just one holy seed; one people, one olive tree. And by adoption, He has accepted the Gentiles as equal sons of Abraham. The seed as one holy lineage is evident in the promise God made (rheo -spoke) to Abraham – it was to thy seed (singular). Yet, Abraham had eight sons; were they all included in the seed? No, only Isaac was called and counted for the seed (see note Rom 9:7-8).
In the New Testament, the seed of Abraham is not the Jews according to blood, but God’s people according to faith. These are the Church of the Living God (1Tim 3:15; Gal 3:29; Rom 4:13-18; Gal 3:7; Rom 9:7-8); the seed (that) should come to whom the promise was made (v19). For God, speaking to Abraham, said, to thy seed, which is Christ – meaning the Church of Christ. Some take the seed to actually be Jesus Christ, but I rather think that the Apostle refers to the body of Christ (His church). Paul employs the same euphemism in another epistle: For as the body is one, and hath many members, and all the members of that one body being many, are one body: so also is Christ (1Cor 12:12), meaning the body of Christ, His church.
There were several features in God’s covenant with Abraham (see note Gal 3:29). The particular blessing of his seed was repeated on several occasions (Gen 13:15-16; 15:5; 17:7) and was eventually fulfilled in Christ and His new people according to Faith. Perhaps that is hidden in Christ’s words, Abraham rejoiced to see My day, and he saw it, and was glad (John 8:56). For then the seed (came) to whom the promise was made (Gal 3:19) and all in Christ are truly Abraham’s seed and heirs according to the promise (Gal 3:29).
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
The link between the Mosaic Law of the Old Testament and the New Covenant of Christ is inviolable. There are countless prophecies, types and shadows in the Law that pre-figure the Gospel. In a sense, the Old and New are even seen to be twin aspects of the same covenant (see notes Gal 4:29; Heb 8:13; 9:6). In these verses however, the Apostle brings another covenant into the picture, the one which God made with Abraham 430 years before the Law (Gen 15:13; Ex 12:40; Acts 7:6).
Looking back from our 4000-year vantage point, it is easy to conflate the Abrahamic Covenant with the Mosaic Covenant. After all, both of those covenants involve the seed of Abraham and the land of Canaan. But during the era of the Law, key parts of the Abrahamic Covenant were not fulfilled. Now a covenant, if it be confirmed, no man disannulleth or addeth thereto (v15). And the Abrahamic Covenant, unlike the Mosaic Covenant, was confirmed by an oath of God (Heb 6:13-18). So the Law, although it did partially fulfill God’s covenant with Abraham, did not annul it’s unfulfilled promise (v17) that in thy seed all the nations of the earth be blessed (Gen 22:18; Gal 3:7-9). Jesus Christ the Messiah, coming under the Law and at its end, at last completed God’s promise to Abraham. Now, by faith in Christ, all that believe become the redeemed children of God (v26). They are the seed that God had in mind when the promise was made.
The inheritance (which God promised to Abraham) is not of the Law, but given to them that believe on Jesus Christ(v22-24) in this last era of the world. As Paul says in another epistle, For the promise…was not to Abraham…through the Law, but through the righteousness of faith (Rom 4:13-17). In other words, the Law was not what God had promised to Abraham, but the Gospel of Christ, which was preached before unto Abraham (Gal 3:8). The inheritance was promised (v18), but the Law was ordained (v19). The former means to announce or proclaim, while the latter means to command, appoint, set in order.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one.
Seeing that the Gospel of Christ was part of God’s promise to Abraham, Wherefore then the Law? It was interjected because something had to be done about the sin problem until the Messiah came and the seed to whom the promises were made was upon the earth. In the meantime, the Law served as a provisional structure whereby sinful man could approach God (Heb 9:10). While the Law was ordained by angels (see note Heb 2:2; Acts 7:53) through a divinely appointed mediator (Moses), it did not fulfill the inheritance (cf Gen 15:7-8) that God had promised to Abraham (Rom 4:14).
A mediator is the middle man between two parties, as Moses between God and the children of Israel (Deut 5:5). However, there was no middle man between God and Abraham. And furthermore, Moses was not the mediator of the seed (to) come to whom the promise was made (v19). God is one party, but on the other side are two parties: Abraham’s children according to blood and Abraham’s children according to Faith. Jesus is the mediator of this new group, as the Apostle explains in Hebrews 8:6; 9:15.
Present-day Jews and messianics who keep parts of the Law are outside of the faith of Christ. This, the Apostle says, is clear from God’s covenant with father Abraham wherein He promised, in thy seed shall all the nations of the earth be blessed. For this, God’s greatest blessing of all time, is Jesus Christ the Messiah of every nation, people and tongue.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
While the Law was not the inheritance that God promised to Abraham, it was not against those promises. The Law fulfilled its role and concluded all under sin (Rom 11:32). The Law itself is holy, and just, and good (Rom 7:9-12). If there were a law that could give life, it would be the Mosaic Law. The Big Problem was the weakness of mankind and the strength of sin (1Cor 15:56). The Law had no means to fix that problem.
Thus, before faith came, the Law served as a paidagogos (teacher, guide, instructor, custodian) until the faith of Christ was revealed (see note Gal 2:16). Now that faith is come, we are no longer under the tutors and governors of the Law (Gal 4:1-3). The key truth of these verses is that the Law has incontrovertibly proven all under sin (v22). There is none righteous, no, not one (Rom 3:10-14).
The Apostle might be using the term shut up (sugkleio), which is translated concluded in verse 22, in the sense of being imprisoned (same word in Rom 11:32). The Law had prescribed the commandments and every man had transgressed them; the Law had consequently judged all to be guilty and shut them up until the Redeemer should come.
25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
According to the promise to Abraham, every person can become a child of God through the covenant of faith in Christ Jesus. Jews, Greeks, slaves, free, men and women – all become one as they are baptized into the body of Christ (1Cor 12:13; Col 3:11). This revelation was a truth that the Jews had a difficult time to accept and for that cause Paul wrote this epistle. To put on (enduo)Christ (also Rom 13:14) is to be clothed or arrayed with His presence (Luke 24:29; 1Cor 15:13; Eph 6:11; Rev 19:14). The Apostle makes a link between baptism and putting on Christ.
The sum of the matter is that every person who belongs to Christ is a part of Abraham’s seed and therefore an heir of the promise that God gave to him. There were five distinct features in God’s promise to Abraham. He would make bless him and make his name great (Gen 12:2); He would multiply Abraham’s seed as the stars of heaven (Gen 13:16; 22:17); He would give to Abraham’s seed all the land of Canaan (Gen 12:7; 13:15; 15:7; 22:18); He would bless all the nations of the earth by Someone of Abraham’s seed (Gen 22:18; 12:3; 18:18); He would give Abraham a son from his own body (Gen 15:4; 17:19). Astonishingly, Abraham saw only one of these promises in his lifetime! The one body of Christ is the seed…to whom the promise was made (Gal 3:19).
Dispensationalists extract one feature from the Promise and claim it belongs to the natural Jews; namely, that the land of Canaan belongs to the Jewish race in perpetuity. Yet the Scriptures prove them wrong: “All who be Christ’s are Abraham’s seed; they are his rightful heirs (v29), they are the seed to whom the Promises were made” (v19). The land of Canaan belongs to Jews and Gentiles together in the faith of Christ. Indeed, just as the Covenant of Christ expanded Abraham’s seed by adopting the Gentiles, so did it expand the inheritance of the land of Canaan to include the whole world, for in the New Covenant, The meek shall inherit the earth (Mat 5:5). And the Apostle Paul agreed, “The promise is that Abraham’s seed would be the heir of the world (Rom 4:13). The Christian, whether Jew or Gentile, has not just inherited the land of Canaan, but the whole world. Truly, the blessing of Abraham has come on the Gentiles through Jesus Christ (Gal 3:14; Eph 3:6).