Heirs of the Children of the Promise: The Oath, the Unveiled Glory, and the Inheritance in Christ
Introduction: Framing the Promise
The theme of “heirs of the children of the promise” stands at the heart of biblical theology, weaving together the threads of covenant, faith, and inheritance from Genesis through the New Testament.
This doctrinal essay explores how the promise was given to Abraham before the Mosaic Law, how it rests not on the Law but on the greater oath of God Himself, and how the veiled glory of Moses is surpassed by the unveiled glory in Christ.
Through a close exegesis of Hebrews 6:13–20, reinforced by interlinear Greek analysis and harmonized with key Pauline and Petrine texts, we will examine the nature of the promise, the identity of the heirs, and the implications for believers under the new covenant. Special attention is given to the arguments and insights of the lovefulfilled.org articles, “The Children of Promise”, which offers a contemporary synthesis of these themes.
I. The Promise to Abraham: Before and Beyond the Law
A. The Genesis of the Promise
The Abrahamic promise is first articulated in Genesis 12:1–3, where God calls Abram to leave his homeland with the assurance: “I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing… in you all the families of the earth shall be blessed”. This promise is reiterated and expanded in Genesis 15, 17, and climactically in Genesis 22, where God, after Abraham’s obedience in the binding of Isaac, swears by Himself: “By myself I have sworn, declares the LORD, because you have done this… I will surely bless you… and in your offspring shall all the nations of the earth be blessed” (Genesis 22:16–18).
B. The Oath and Its Weight
The significance of God’s oath is highlighted in Hebrews 6:13–20, which explicitly references Genesis 22: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee” (Hebrews 6:13–14 KJV).
This divine self-oath is unique in the biblical narrative. In the Ancient Near East, oaths invoked a higher authority as guarantor; God, having no greater, swears by Himself, underscoring His aseity and immutability. The author of Hebrews interprets this as “two immutable things, in which it was impossible for God to lie” (Hebrews 6:18)—the promise and the oath—providing “strong consolation” and an “anchor of the soul” for the heirs of the promise.
Thought: How is this an anchor for the soul? God established by himself (two immutable things; the promise and the oath) and he can not go back on his word. To be chosen, the recipient of the promise established on the oath of God is a powerful anchor. Imagine the instability, being carried about in teachings and doctrines of men without the understanding of God's promises and oath.
Now think about what it means that His word became flesh and dwelt among us. The living word of God, heard, saw, and proclaimed to men as light and life. Imagine again, not having such a living hope and anchor, not having understanding of what God has purposed through Christ in the church. Imagine the church going back to an old covenant and living by that instead of the new covenant, a better covenant, established in the blood of Jesus, that gives hope for all people of all nations.
C. The Promise and the Law: Pauline Exegesis
Paul’s argument in Romans 4 and Galatians 3–4 is that the promise to Abraham predates and supersedes the Mosaic Law. Romans 4:13 states: “For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith”.
Paul further clarifies in Galatians 3:17–18: “The law, which came four hundred thirty 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”.
Thus, the Law served as a “pedagogue” (παιδαγωγός) until Christ. The goal of discipline in the biblical sense would be to mature a child so to share in God's divine nature, righteousness, and life. But the Law did not achieve these (Galatians 3:21). It did not perfect anyone and a better hope was introduced in Christ (Hebrews 7:19). In the sense of "pedagogue" Israel was not under a tutor or schoolmaster or teacher because the scriptures state the Law did not perfect or mature anyone, so in context of the scriptures they were under a guardian until the appointed time of Christ (Galatians 3:24-29).
An important theological concept in Christianity, primarily supported by the New Testament book of Hebrews, asserts that the Old Covenant is now obsolete and has been replaced by a new covenant in Jesus Christ (Hebrew 8:13). This new covenant is seen as the fulfillment of the old, which was a shadow or temporary agreement (testament, will) that pointed to a more permanent one. The transition does not mean the Old Testament is discarded, but rather that the laws and rituals of the Old Covenant are no longer the binding "operating system" for believers today, there now exist new
governing principles, laws like the "law of Christ. law of faith, law of the Spirit of life..."
Thought: The glory of God was in the face of Moses but why did God have him cover it with a veil? Was it intentional so that the glory that transforms and perfects men would come through his Son? Why would anyone want a veiled glory, one that Paul says has passed away, when the reality of all God has promised is here?
II. The Heirs of the Promise: Identity and Inheritance
A. Children of the Promise: Spiritual Lineage
The distinction between physical and spiritual descent is a central Pauline theme. In Romans 9:8, Paul writes: “That is, it is not the children of the flesh who are the children of God, but the children of the promise are regarded as descendants."
This is echoed in Galatians 3:7: “Know then that it is those of faith who are the sons of Abraham.” Paul also states the children of the promise are as Jesus said in John 3, born into the kingdom of God of the Spirit, they are of "promised Holy Spirit," Ephesians 1:14, thus the true Jew is one inwardly circumcised of the heart by the Spirit, Romans 3:29.
“The concept of ‘The Children of the Promise’ is deeply rooted in Scripture, offering a profound understanding of God’s covenant with humanity. Romans 9:8 declares, ‘That is, it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.’ This verse serves as a cornerstone in grasping the distinction between mere physical descent and the spiritual lineage established through faith in God’s promises fulfilled in Christ”.
B. The Heirs: From Slaves to Sons; From A Yoke of Bondage To Freedom
Paul’s metaphor in Galatians 4:1–7 compares the heir as a child, under guardians, to the mature son who receives the inheritance. “As long as the heir is a child, he is no different from a slave… but when the fullness of time had come, God sent forth his Son… so that we might receive adoption as sons… and if a son, then an heir through God” (Galatians 4:1, 4–7).
The above expresses why they were under a guardian until the appointed time; Jesus came to give all who receive him the authority to be born from God, to become children of God (John 1:10-13).
Those of faith mentioned in Hebrews 11:39-40 were counted righteous by faith but did not receive the promise, but did get to look at the promise from a far, the reason being so it would come to all. This would be so the unveiled glory would come in Christ and we as Gentiles, the people of other nations outside the Mosaic covenant promises are now brought in. Together as one the believers, Jew and gentile with no distinction, are recipients of the promise therefore now children of Abraham, children of the promise.
In Galatians 5, Paul refers to being under the guardian of the Law, as a "yoke of slavery" and that in Christ they were set free. He uses strong words saying if one goes back to the Law they sever themselves from Christ and fall from grace. In Galatians 1:6-9, he calls such teaching a false gospel and that false teachers have introduced it.
There is a transition from slavery under the Law to sonship in Christ marked by the reception of the Spirit, which enables believers to cry, “Abba, Father” and testifies we are his children (Galatians 4:6; Romans 8:15–17). The inheritance is thus not merely a future hope but a present reality, secured by the Spirit as the “guarantee” (ἀρραβών) of our inheritance (Ephesians 1:13–14).
Thought: We are warned in scriptures that false teachers will enter the church (Matthew 7:15; Mark 9:42; Jude; 2 John 7–11). Jesus tells us to judge such people by their fruit. One fruit to judge them by is their teaching. Think about why false teachers would get the church to go back to the Law. Why do they require tithing, lord over and exercise authority over people? Are not people under such a system enslaved?
C. The Nature of the Inheritance
The New Testament expands the inheritance from the land of Canaan to the whole world, all people of all nations (Romans 4:13), and ultimately to the “imperishable, undefiled, and unfading” inheritance reserved in heaven (1 Peter 1:3–4). this is affirmed in Hebrews 9:15: “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance”. The Spirit is the guarantor of our inheritance (Ephesians 1:14).
This inheritance is not based on ethnicity or law-keeping but on union with Christ: “And if you are Christ’s, then you are Abraham’s seed, heirs according to promise” (Galatians 3:29).
Thought: Why would people today make the inheritance an earthly one, where the promise is about one nation and an earthly blessings?
III. The Veiled and Unveiled Glory: Moses and Christ
A. The Veil of Moses: Fading Glory
Paul’s exposition in 2 Corinthians 3:13–18 draws a sharp contrast between the old covenant, mediated by Moses, and the new covenant in Christ. Moses, after encountering God, veiled his face so that the Israelites “might not gaze at the outcome of what was being brought to an end” (2 Corinthians 3:13).
The veil symbolizes both the fading and passing away of the old covenant’s glory and the spiritual blindness of those who remain under the Law. “But their minds were hardened. For to this day, when they read the old covenant, that same veil remains intact, because only through Christ is it taken away” (2 Corinthians 3:14–15).
Thought: Why would people go back to a shadow when the light has come? Why turn away from the reality and the promises that was purposed through Jesus? What is the difference between light and darkness and the basis of judgment in John 3? What does John mean when he says this is the message they heard and proclaim to us in 1 John 1:5?
B. The Unveiled Glory in Christ
In contrast, “when one turns to the Lord, the veil is removed… Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Corinthians 3:16–18).
A new creation is brought forth. A covenant was introduced that actually gives life and transforms men to be like Jesus, in who is exists the exact nature of God. This transformation is the hallmark of the new covenant: the new birth of the Spirit which writes the law on the heart, not on tablets of stone (cf. Jeremiah 31:31–34; Hebrews 8:10). The glory is no longer veiled, temporary, or external, but unveiled, permanent, and internal, as believers are conformed to the image of Christ.
Thought: Think about the difference between written code, precepts, principles... and the new living way of the Spirit. What is the difference?
C. Theological Implications
The contrast between Moses and Christ is not merely historical but theological. The old covenant “kills,” being a “ministry of death” engraved on stone; the new covenant “gives life,” being a “ministry of the Spirit” (2 Corinthians 3:6–8). The Law exposes sin but cannot empower obedience; the Spirit enables believers to fulfill the righteous requirement of the Law, see Sin Made Explicit: The Sign.
IV. The New Covenant: A Better and Living Hope
A. The Hope of the New Covenant
The new covenant, prophesied in Jeremiah 31:31–34 and inaugurated by Christ (Luke 22:20), is characterized by forgiveness, spiritual renewal, and eternal life. Hebrews 8:6 declares: “But as it is, Christ has obtained a ministry that is much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises” . This covenant rests on the promises given before the Mosaic covenant thus is not superseded by the Law.
The “better promises” include the internalization of God’s law, the knowledge of God for all peoples of all nations not just the fleshly Jew under the old covenant, and the complete forgiveness of sins (Hebrews 8:10–12). The hope of the new covenant is not only for this life but extends into eternity: “an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:4).
Thought: Why do people focus on outwardly obedience rather than inward change? Do you see this in the church today, outward cleansing while the inside is dirty? If our purpose is to be conformed to the image of Christ, Romans 8:29-30, then why would minsters neglect this? How do they sever from Christ?
B. Christ: The Forerunner and High Priest
Hebrews 6:19–20 presents Christ as the “forerunner” who has entered “within the veil” as our high priest forever after the order of Melchizedek.
This priesthood is superior to the Levitical priesthood, being based not on genealogy or law but on the power of an indestructible life (Hebrews 7:16). Christ’s mediation secures the eternal inheritance for the heirs of the promise, based on an oath established by God himself.
Thought: The writer of Hebrews is not trying to establish the legitimacy of tithing being before the Law. This idea is loosely based on scripture ignoring other fundamental scriptures like how the command to tithe is explicitly stated in the tithing laws under the Law of Moses (Leviticus 27:30; Number 18:21; Deuteronomy 14:28).
Jesus does not affirm tithing either by his statement to the Pharisee in Matthew 23:23 who at the time were under the Law. Tithing, dietary laws, festivals... things that were a shadow are were destined to perish. They are elemental, of the earth, while the spiritual is heavenly and eternal. Those who go back to the old are not holding fast to the Head who is Christ (Colossians 2:16-19).
Paul states, teaching that intentionally subverts the purpose of God in the church is human cunningness and deceitfulness, intended to keep children from growing up in truth and love (Ephesians 4:11-16).
C. The Living Hope
Peter describes believers as “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3). This hope is anchored in the historical resurrection and points forward to the eschatological inheritance, which is both already and not yet—present in the Spirit, future in its consummation.
V. The Promise, the Oath, and the Covenant: Continuity and Discontinuity
A. Covenant Continuity
The Abrahamic covenant is not abrogated or annulled by the Mosaic Law but finds its fulfillment in the new covenant. As noted in scholarly analysis, “The New Covenant is superior in every way to the outmoded Mosaic Covenant… While the Mosaic Covenant comes to a close with Christ, the Scriptures do not express the same obsolescence with reference to the Abrahamic Covenant which is the foreshadowing of the New. Those who believe in Christ are described as children of Abraham and heirs to the covenant of promise (Galatians 3:29)”.
Thought: Since the new covenant was given to Abraham beforehand, it is really not new but original, what God had promised? And if we relate it to what God had purposed it was hidden in God in the beginning to be fulfilled in Christ.
B. Covenant Discontinuity
The Mosaic covenant, characterized by law and conditionality, is contrasted with the unconditional, promissory nature of the Abrahamic covenant. The Law, as Paul argues, was a temporary “guardian” until Christ, serving to make sin explicit but unable to impart life (Galatians 3:19–24). The new covenant, by contrast, is enacted on “better promises” and secured by Christ’s once-for-all sacrifice (Hebrews 8:6, 9:15).
Thought: In reality of the above, is all scripture inspired by God for teaching, expressed in 2 Timothy 3:16? We read scripture in context, and context tells us to be careful. We are warned in the same passage 2 Timothy 3:5, people will have an appearance of godliness but without power. This could be applied to the Pharisee at Jesus's time. And the church at Galatia like many today who have went back to a shadow and deny the Spirit of Christ thus growth in Christ.
Thus in context, and supported by many other scriptures like Ephesians 4, we read scripture has this purpose of maturity in Christ, "that from childhood you know the sacred writings, the power and your wisdom to the extent of salvation through faith in Jesus Christ" (2 Timothy 3:115-16). Jesus is our wisdom from God, 1 Corinthians 1:29-20. Even to those under the Law, Jesus said if they had believed Moses they would believe in him. The writer of Hebrews warns us against going back to the shadow of the old, the Mosaic Law did not mature anyone.
Therefore all scriptures should be taken in light of how it points to Christ, and how it matures us to be like him. Jesus is the reality of the fulfillment of God's purpose and promise.
VI. Comparative Exegesis: Hebrews and Paul
Both Hebrews and Paul root the believer’s inheritance in the promise to Abraham, fulfilled in Christ and secured by God’s oath. Hebrews 6:13–20 and Galatians 3–4 emphasize that the Law, which came later, does not annul the promise. The inheritance is accessed by faith, not by works of the Law, so that the promise comes according to grace, to all people (Romans 4:16).
Hebrews further develops the typology of the land and the sanctuary, showing that the true inheritance is not earthly Canaan but the “better country, that is, a heavenly one” (Hebrews 11:16). The entry “within the veil” by Christ as high priest is the ultimate realization of access to God, prefigured in the tabernacle but fulfilled in the heavenly sanctuary. We can boldly approach God's throne of grace and mercy because of imputed righteousness and adoption of the Spirit that comes in Christ.
VII. Pastoral and Ecclesial Implications
A. Assurance and Perseverance
The double guarantee of God’s promise and oath provides “strong consolation” for believers, especially in times of trial and temptation. The hope set before us is “an anchor of the soul, both sure and steadfast” (Hebrews 6:19), enabling perseverance and faithfulness.
B. Unity and Identity
The identity of the heirs as “children of the promise” transcends ethnic, social, and gender distinctions: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, heirs according to promise” (Galatians 3:28–29).
C. Mission and Hope
The inclusivity of the promise—“in you all the nations of the earth shall be blessed”—grounds the church’s evangelical, discipleship, and teaching commission to all peoples, even the Jew of the flesh. The living hope of the inheritance inspires both present faithfulness and future-oriented expectation.
VIII. The Children of Promise
The article “The Children of The Promise” offers a rich synthesis of these themes, emphasizing that “the children of the promise” are defined not by physical descent but by faith in Christ. It traces the pattern of faith and obedience from Abraham through the history of Israel, noting the failures of many physical descendants to believe, and the grafting in of Gentiles through faith.
Key quotations include:
“Abraham, often called the father of faith, exemplifies this spiritual inheritance. Genesis 15:6 affirms, ‘And he believed the LORD, and he counted it to him as righteousness.’ Abraham’s faith in God’s promises, rather than his physical lineage, marked him as the recipient of divine favor. This precedent reveals that all who share in Abraham’s faith are considered his descendants.”
“In the new covenant we enter the kingdom of God through new birth of the Spirit, this is the only way Jesus said we can enter. This sealing of the promised Holy Spirit marks ‘his own’ as children of the promise…”
“Furthermore, Galatians 3:29 proclaims, ‘And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.’ Here, the promise finds its ultimate fulfillment in Christ, through whom all believers are grafted into the family of faith.”
The article concludes with a call to live as heirs of the promise, faithful and obedient to God, united by a shared trust in His promises and a shared commitment to His will.
IX. Theological Synthesis: Harmonizing Promise, Oath, and Covenant
A. The Promise: Given Before the Law, Fulfilled in Christ
The promise to Abraham is the foundation of the redemptive narrative, given before the Law and fulfilled in Christ. It is unilateral, irrevocable, and universal in scope.
B. The Oath: God’s Self-Attestation
God’s oath, swearing by Himself, provides the ultimate guarantee of the promise. This act of divine self-attestation is unparalleled, underscoring the certainty and immutability of God’s purpose.
C. The Covenant: From Shadow to Substance
The old covenant, with its veiled glory and external regulations, serves as a shadow and tutor, pointing to the substance found in Christ. The new covenant, enacted on better promises, brings the reality of forgiveness, transformation, and eternal inheritance.
D. The Heirs: Faith, Not Flesh
The true heirs are those who, like Abraham, believe God and are counted righteous. They are adopted as sons, sealed by the Spirit, and made co-heirs with Christ. The inheritance is both present (the Spirit, adoption, access to God) and future (the resurrection and redemption of the body).
X. Conclusion: Living as Heirs of the Promise
The doctrine of the heirs of the children of the promise calls believers to a life of faith, hope, and love. It assures us that our inheritance is secure, not because of our performance, but because of God’s unbreakable promise and oath. It invites us to live with unveiled faces, reflecting the glory of Christ, and to persevere in hope, anchored in the forerunner who has entered within the veil.
As the lovefulfilled.org article exhorts, “May this understanding inspire us to live as heirs of the promise, faithful, and obedient to the God who calls us His own”.
May the heirs of the promise live with unveiled faces, anchored in a living hope, and walk as children of Abraham through his descendant, Christ. May the heirs through faith and recipients of the promised Holy Spirit fulfill what God has purposed in Christ, to be conformed to his image, to the glory of God.