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Good evening, everyone. You can 
turn in your Bibles with me to the Book of Galatians, Chapter 
3. Galatians 3, continuing our slow, 
progressive work through the Book of Galatians. We're now 
in Chapter 3. Last time, we looked at the section 
concerning Christ as our glorious curse-bearer. And so we'll pick 
up after that section. That was verses 13 and 14. And now we move on in the Apostle 
Paul's argument defending the doctrine of justification by 
faith alone. So this is Galatians 3, beginning 
at verse 15 to the end of that chapter. The Word of God. 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. 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. And this I say, that the law, 
which was 430 years later, cannot annul the covenant that was confirmed 
before by God in Christ, that it should make the promise of 
no effect. For if the inheritance is of 
the law, it is no longer of promise. But God gave it to Abraham by 
promise. 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. Now 
a mediator does not mediate for one only, but God is one. Is 
the law then against the promises of God? Certainly not. For if 
there had been a law given which could have given life, truly 
righteousness would have been by the law. But the scripture 
has confined all under sin, that the promise by faith in Jesus 
Christ might be given to those who believe. But before faith 
came, we were kept under guard by the law, kept for the faith 
which would afterward be revealed. Therefore, the law was our tutor 
to bring us to Christ, that we might be justified by faith. 
But after faith has come, we are no longer under a tutor. 
For you are all sons of God through faith in Christ Jesus. 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 neither male nor female, 
for you are all one in Christ Jesus. And if you are Christ's, 
then you are Abraham's seed and heirs according to the promise. 
Amen. Well, let's pray. God, we thank 
you for your word. We rejoice in your goodness to 
us in disclosing Christ in the scriptures. We thank you for 
this that we can read by the Apostle Paul, arguing strongly 
for the doctrine of justification by faith alone and setting forth 
the promise of Christ by faith in him. And we do pray that you'd 
help us to be encouraged by the passage we consider this evening. 
Help us to lay hold of your truth and to rejoice in the Christ 
to whom it points. And we pray in his name, amen. Well, tonight we're going to 
look at verses 15 to 18, just those four verses. Paul is doing 
much as he moves through this section and it gets a little 
bit more difficult as he's making these arguments with respect 
to the Mosaic law and comparing the covenants, the Mosaic covenant 
with effectually the covenant of grace. and what is it that 
we get the inheritance by? Is it by promise or is it by 
law? And so these four verses here 
set forth to us much with regards to what will follow in the remainder 
of Galatians 3 but also through Galatians 4. Remember where we've 
been, Paul's defense of justification by faith alone. He's argued for 
this first by the use of strong words. Remember he said, I marvel 
that you are so soon turning from the gospel of grace to another 
gospel, which is no gospel at all. He pronounces anathemas, 
he pronounces curses upon those who would preach any other gospel. 
He then moves into an argument according to his apostolic authority 
in Galatians 1 through verse 1 through verse 10. He gives 
that autobiographical defense, remember that picks up at verse 
11 of chapter 1 and goes actually all the way to the end of chapter 
2 and in that from verses 15 to 21 he gives that theological 
argument which closes with those strong words, if righteousness 
comes through the law then Christ died in vain. He had then moved 
on to an experiential and pastoral appeal in Galatians 3, 1-5, and 
then a scriptural and redemptive historical argument in chapter 
3, verses 6 through 14, and now we arrive at the promise of the 
covenant of grace, an argument for justification by faith alone 
with regards to the nature of the covenant of grace and the 
comparison made to the nature of the Mosaic covenant. And so 
we're going to try to look at four things tonight. First, the 
certainty of God's redemptive promise. Secondly, the nature 
of Abraham's faith. Thirdly, the nature of the Mosaic 
covenant that came later. And fourthly, the promised inheritance. So, first, the certainty of God's 
redemptive promise. And hopefully as we consider 
this topic, we can glory in the fact that our God is a God who 
does not change and is true to his promises. When we think about 
hope, when we think about Christian hope, that sure and proper and 
lasting hope, we should understand that it's not just strongly wishing 
something will happen. It's the certain expectation 
that the promises of God will come to pass, because God Himself, 
the Unchanging One, has promised salvation through the Lord Jesus 
Christ for all who believe in His name. And so, we see here 
the certainty of God's redemptive promise, and it comes by implication 
first in verse 15. Paul writes, 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." So what 
he's saying here is even in a covenant made between two human parties, 
It is confirmed. If it is confirmed, no one annuls 
or adds to it. He'll go on in verses 16 and 
following to move to the greater, which is the covenant that God 
makes, the promise that God makes concerning the covenant of grace. But we see here the argument. 
If it is the case that with men's covenants, If it's confirmed, 
if they are confirmed, no one annuls or adds to it, then certainly 
with the promises that God has made with regards to the covenant 
of grace, that all those who believe in the champion of the 
covenant will have everlasting life, then certainly that promise 
is sure. It will come to pass and no one 
can annul it. And we'll see that no one annulling 
it has to do with the Mosaic covenant itself. And really, 
it cuts to the heart of what's going on here. The Judaizers 
seeking to force the Mosaic Covenant upon the Gentiles in order that 
they might be justified, yes, a little bit by Christ, but also 
by circumcision, and really, more so by circumcision, and 
more so by adherence to Mosaic ceremonial law. And so we see 
here that even a man-made covenant cannot be nullified or supplemented. And the implicit argument then 
is that Paul goes on to demonstrate that God's redemptive promise 
cannot be overturned or added to by the Mosaic Covenant. And 
this is good news for for Christians. This is good news for all who 
believe in the Lord Jesus Christ. God is sure to his promises. You can think of a number of 
instances in the scripture. Well, we can think of one in 
Genesis. God is gracious and condescends to Abraham to demonstrate 
the certainty of the promise that he makes with him by having 
those animals cut in half and having not Abraham walk through 
them, but God himself manifested, if you will, by the the flaming 
fire pot, the torch that goes through the cut animals. It's 
a condescending grace by God whose promise, whose word itself 
should be good enough and is good enough, yet he confirms 
it by this walking through the cut animals. Turn with me as 
well to Malachi 3. where we see language with respect 
to the certainty of God's promises. In Malachi 3, we have that wonderful 
language concerning our unchanging God. We sang from Psalm 110. While you're turning there, we 
sang from Psalm 110 this morning, and we sing from it often, and 
well, we should. We see the language of the unchanging 
God of covenant promise there. The Lord has sworn an oath and 
will not relent. Christ is a priest according 
to the order of Melchizedek. Notice in Malachi 3 at verse 
5, And notice this wonderful language and what it's grounded 
upon. For I am the Lord, I do not change, Therefore, you are not consumed, 
O sons of Jacob." We have this wonderful promise, this wonderful 
declaration, that the sons of Jacob are not consumed, and it 
rests upon the glorious reality that our God essentially is the 
one and only true God who cannot change, who does not change. 
And we ought to understand that this is not simply with regards 
to His purposes not changing, because they certainly don't 
change, but because His purposes do not change because God Himself 
cannot change. The certainty of God's redemptive 
promises, the fact that His covenant cannot be annulled, rests upon 
the very unchanging nature of His character. Turn with me to 
the book of Hebrews. a wonderful book that speaks 
about the unchanging purpose of God with respect to the covenant 
of grace and Christ being the super abounding champion that 
brings in the better things of that promised covenant and we 
see some wonderful language in Hebrews 6 regarding Our unchanging 
God who brings to bear an unchanging hope. Notice in Hebrews 6 at 
verse 13, and notice there's a connection here with regards 
to the same language we have in Galatians 3 regarding a promise 
made to Abraham. Verse 13 of Hebrews 6, And so 
after he had patiently endured, he obtained the promise. For 
men indeed swear by the greater, and an oath for confirmation 
is for them an end of all dispute. Thus God, determining to show 
more abundantly to the heirs of promise the immutability of 
his counsel, confirmed it by an oath, that by two immutable 
things in which it is impossible for God to lie, we might have 
strong consolation, who have fled for refuge to lay hold of 
the hope set before us. What wonderful language here 
regarding our unchanging God, the certainty of God's redemptive 
promises. Captured here again is the reality 
that God's Word is certainly good enough, but to condescend 
to our finite weaknesses, our anxieties, our fears, God confirms 
this promise by an oath. That by two immutable things, 
the certainty of His Word or promise and the oath that confirms 
it, and resting upon the reality that God is a God who cannot 
lie because He cannot change, we have strong consolation. Verse 
19, this hope we have as an anchor of the soul, both sure and steadfast, 
and which enters the presence behind the veil, where the forerunner 
has entered for us, even Jesus, having become High Priest, according 
to the order of Melchizedek. Here the Apostle Paul connecting 
Psalm 110 and connecting the book of Genesis as well, but 
connecting the Psalm 110 reality of the fact that God has sworn 
an oath and will not relent, that Christ will be a priest 
forever according to the order of Melchizedek, And that Christ 
came into the world, the descendant of Ruth Amoabitis, who came into 
this lower world, sinners to save. In God's promise, we have 
a promise that is unchanging. In God's promise, that the seed 
of the woman will crush the head of the serpent. In God's promise 
that He would bless the nations of the world through the seed 
of Abraham, not His physical descendants, but Christ, the 
champion of the covenant of grace, we have certainties of promise 
and blessings of faith. In God, we have one who will 
not disappoint. In men, in women, in mankind, 
we find sometimes nothing but disappointment. but in the God 
of heaven and earth will never be disappointed. We have the 
certainty of hope. And we should understand what 
that means with respect to faith. And when we see death, death 
of good men especially, when we see around us tragedy and 
suffering and tyranny and oppression, Our faith should not be that 
God will change that. Our faith is in a God who can 
change that. But our hope does not rest upon 
strong wishes for things that God has never said He will do. 
In this world, you will have tribulation. Our faith rests 
upon a God who has promised to save a multitude of sinners from 
every tribe, tongue, people, and nation through the perfection 
of the work of the Lord Jesus Christ. Our faith is in His sure 
and certain promises that do not change. We have in Galatians 
3, verse 15 to 18, the certainty of God's redemptive promise. 
Notice going back then to the book of Galatians, secondly, 
we have the nature of Abraham's faith. the nature of Abraham's faith. In Galatians 3, picking up again 
at verse 15, Paul now moving to the greater argument with 
regards to not man's covenant, but God's promises in the Abrahamic 
covenant. 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. 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. We want to note first that the 
Abrahamic promises, particularly the promises of redemptive blessings 
to all nations, Genesis 12, 3, Genesis 22, 18, were ultimately 
not made, or were ultimately made not to Abraham's natural 
offspring as a collective, Israel according to the flesh, but to 
Christ as the singular and true seed, and thereby to all who 
are in union with him by faith. It's right to say, and we should 
recognize, that the covenant of grace was made with Christ 
and all the elect in Him. And we see that in the covenant 
given to Abraham with regards to his natural offspring, the 
promise of the covenant of grace is typified and revealed to Abraham 
and his seed were the promises made, the promises concerning 
everlasting life, though typified in the natural covenant made 
with Abraham. It's not made to many seeds or 
seeds as of many, but as of one and to your seed who is Christ. 
Abraham rejoiced to see Christ's day. He saw it and was glad. He rejoiced in the natural, physical 
blessings of the Abrahamic covenant or the covenant of circumcision. 
He rejoiced that God promised him a land, that he promised 
him a natural offspring, that he promised him blessings in 
the land But ultimately, his hope, his faith, and the strength 
of his very Christian being, if I can use anachronistic language, 
was in the seed, that capital S singular seed, Christ, the 
promised one in whom would come the multitude of spiritual blessings. And those natural blessings made 
were only such as typified the blessed and the higher realities 
of salvation by Jesus Christ. Abraham's faith, was not in the 
covenant made with Him, the covenant of circumcision, but in the promised 
seed, Christ, who was promised to, in time, bring in everlasting 
redemption. We see some of this already in 
the book of Galatians. Notice back in Galatians 3 at 
verse 8, and then we'll look at some other passages. outside 
of Galatians, but notice at Galatians 3 in verse 8. So then those who 
are of faith are blessed with believing Abraham. In other words, 
Judaizers, it's not those who are of the flesh who are blessed 
with believing Abraham. It's not those who cut off their 
flesh and who find boasting in that who are blessed with Abraham, 
but rather it's those who believe in the Christ of Abraham that 
are blessed with that Abraham who believed in that Christ. 
So then those who are of faith are blessed with believing Abraham. 
Let's go to another one of Paul's letters to see this similar reality. Romans chapter 4. In Romans 4 we have this wonderful 
language concerning the promise and concerning the Lord Jesus 
Christ. Notice verse 13 of Romans 4, for the 
promise that he would be the heir of the world was not to 
Abraham or to his seed through the law, but through the righteousness 
of faith. What does this have to do with 
the book of Galatians? Well, the Judaizers thought that 
the heir of the world, or that Abraham, that the blessings of 
a promise would come Not through the righteousness of faith, but 
by the law and adherence to it. Yes, Christ was given a measure 
of lip service, but for the Judaizers, it was all about the law. It was all about what would be 
gained, not with Christ, but with circumcision and adherence 
to the Mosaic precepts. And so, we have the reality that 
the promise is not through the law, but through faith, and in 
fact, Paul says the very same thing in Galatians 3. Turn with 
me as well to the book of Acts. The preachers in the book of 
Acts set forth this same promise. That with respect to Abraham, 
the promise does not have to do with the flesh, but with those 
who are of faith, who believe in the Lord Jesus Christ. In 
Acts chapter 3, notice when you get there, verse 25, You are 
sons of the prophets and of the covenant which God made with 
our fathers, saying to Abraham, and in your seed all the families 
of the earth shall be blessed. To you first, God, having raised 
up his servant Jesus, sent him to bless you in turning away 
every one of you from your iniquities. We have the reality that the 
blessing to Abraham, the promise to Abraham and his descendants, 
who are, of course, according to the faith, has nothing to 
do with gains made according to the boasting of flesh cut 
off or laws obedience, but rather everything to do with those who 
believe in the Lord Jesus Christ, who have in Him the forgiveness 
of iniquities. And one more passage, Hebrews 
chapter 10. Hebrews 10. This speaks with regards to the 
fact that it is the promised new covenant 
that is effectual. As the Apostle Paul moves in 
Galatians 3, as we'll notice in a minute, to the fact that 
the Mosaic covenant cannot annul the covenant of grace and so 
therefore the Judaizers are terribly wrong. We see this blessing with 
regards to the new covenant and its contrast to the old. Notice 
in Hebrews 10 with respect to the law. Remember that the Apostle 
Paul in our passage is about to say that the inheritance is 
not by the law but by promise, Hebrews 10.1, for the law having 
a shadow of the good things to come and not the very image of 
the things. Just pause for a moment there. 
This is very important for our understanding of the Mosaic Covenant. Does the Mosaic Covenant itself 
convey life? That is, life everlasting. The 
Mosaic Covenant is a do this and live covenant, which does 
not convey the things that the New Covenant conveys, for the 
law having a shadow of the good things to come, and not the very 
image of the things. The Old Covenant, the Mosaic 
Covenant, being the copy of the true, is not also the true. The copy of the true is not also 
the true to which it points. The shadow that the substance 
casts is not also the substance that casts it. And so there is 
something insufficient in the Mosaic Covenant as far as the 
conveyance of those things that the New Covenant actually conveys. 
If we read on, notice the language. Can never the Old Covenant, the 
Mosaic Covenant, with these same sacrifices which they offer continually 
year by year, make those who approach perfect. For then would 
they not have ceased to be offered. For the worshippers, once purified, 
would have had no more consciousness of sins. But in those sacrifices, 
there is a reminder of sins every year. For it is not possible 
that the blood of bulls and goats could take away sins. The nature 
of Abraham's faith is not in the physical, in the temporal, 
and in the typical. The nature of Abraham's faith 
was in that which is eternal, that which is spiritual, and 
that which is antitypical, that is, the blessed Christ promised 
to him, the Christ in whom he believed, the Christ in whom 
he looked forward to with great anticipation. Abraham and his 
natural seed were set apart as the nation from which the true 
seed and Messiah would be brought forth. And this is important for our understanding 
of circumcision and its relation to the covenant of grace and 
its relation to baptism. This is Nehemiah Cox. During 
the time wherein their covenant retained its full vigor, and 
all their carnal privileges remain good to them in their utmost 
extent, all their advantage lay," this is Abraham's natural seed, 
"...all their advantage lay short of interest in the covenant of 
grace. This they could never claim by 
virtue of a carnal descent from Abraham, for it was not a carnal 
relation to Abraham but walking in the steps of his faith that 
alone could interest them in this covenant and the blessings 
thereof." You see, the Judaizers in Galatia would be saying that 
there is something with regards to our connection to Abraham 
according to the flesh. There is something with regards 
to the deeds given to Abraham with respect to the covenant 
of circumcision. Circumcision must commend us 
to God in some way. But you see, no, those things, 
those carnal relations to Abraham were nothing with respect to 
the spiritual and eternal, but rather walking in the steps of 
his faith. That alone could interest them 
and anyone in this covenant and the blessings thereof. Notice 
thirdly then the nature of the Mosaic covenant that came later. 
So back in Galatians 3, We have the certainty of God's redemptive 
promise that in the giving of the covenant of grace and in 
the blessings that come with the covenant of grace, that is, 
salvation by the champion of that covenant, Jesus Christ. 
With regards to that, we have the certainty of God's purposes 
and plan. We see the nature of Abraham's 
faith not being in circumcision, not being in things natural or 
fleshly, but being in the very Christ of that covenant. the 
seed, the singular seed, who is Christ. And then we see then, 
in verse 17, the nature of the Mosaic Covenant. Notice, in this 
I say that the law, which was 430 years later, cannot annul 
the covenant that was confirmed before by God in Christ, that 
it should make the promise of no effect. Hopefully you can 
see the connection here to what the Judaizers were saying. The 
Judaizers were saying that the law, which was given 430 years 
later, adds something to our justification before God. It 
brings weight to our salvific efficacy. It, in a measure, saves 
us. And so the Apostle Paul, bringing 
this argument that the covenant of grace well preceded the giving 
of the Mosaic covenant, in the very least by 430 years, but 
by much more. Because the first revelation 
of the covenant of grace was given in the garden after the 
fall in the curse upon the serpent, when God promised that there 
would be a hero born of woman who would crush the serpent with 
his heel. And so the law, Judaizer, the 
law, Galatian Christian, the law, anyone reading this letter 
or hearing it read in public, The law does not annul that which 
came before it. The law cannot annul something 
that was given, which is a gracious covenant. The law cannot annul 
something that Christ himself ratifies, the covenant of grace. And so Judaizer and Galatian 
Don't follow after this madness of cutting off flesh, adhering 
to Mosaic ceremonies, adhering to Mosaic festivals, but rest 
upon Christ. Previously, he had argued with 
regards to the curse. For as many as are of the works, 
verse 10 of the law, are under the curse. Why would you, Galatian, 
want to put yourself under the curse of the law when Christ, 
v. 13, has borne the curse for you? So in our passage here, why would 
you want to put yourself under the law, which is the ministry 
of death and not life? Why would you want to put yourself 
under the law and not the promise that Christ would come into the 
world, sinners to save, and the fact that He is the life. Life 
does not come through adherence to the law. Life comes through 
the life, the resurrection and the life, the Lord Jesus Christ. 
So the nature of the Mosaic Covenant, again, in this I say that the 
law, which was 430 years later, cannot annul the covenant that 
was confirmed before by God in Christ, that it should make the 
promise of no effect. Since the promise was given before 
the Mosaic Covenant, or the law, very often when we read the law, 
especially in the book of Galatians here, it's speaking with regards 
to the Mosaic Covenant. And so it's not specifically 
the moral law in this context, but the Mosaic Covenant. 430 
years later, the Mosaic Covenant is ratified, and so since the 
promise was given before the Mosaic Covenant, or the law, 
and since the Mosaic Covenant itself does not hold forth the 
promise, it neither is nor can it annul the covenant that was 
promised beforehand, the covenant of grace revealed to Abraham. The inheritance does not come 
through the law, but through the promise which predates it 
and supersedes it. We have the blessed reality then 
still that God's certain promises are not annulled, cannot be annulled, 
by the giving of the law. The Mosaic Covenant, or again, 
the law, was not the covenant of grace, nor its continuation 
or administration, but rather a distinct covenant of works 
with national Israel designed to serve pedagogical and typological 
purposes. Now, we'll slow down for a moment 
and see this in our very context. The Mosaic Law is not an administration 
of the covenant of grace. Remember that the Apostle Paul 
calls it administration of death. We will get an answer, though, 
to what purpose then does the law serve, because that's verse 
19. Because the question may naturally 
arise, Paul, you've already told us that we're not justified by 
the works of the law, but by faith in Jesus Christ. You're 
telling us, you're speaking all these things concerning the law 
and what it's not able to do. So the question would arise, 
why then the law? And Paul does answer it. But 
on this point, with regards to the Mosaic Covenant serving a 
pedagogical, that is a child tutor or an instructive purpose, 
notice Galatians 19 to 25 that we already read. Actually, we 
already read that, so let's look at Galatians 4, another example. 
What is the law then? Notice Galatians 4 at verse 1. 
Now I say that the heir, as long as he is a child, does not differ 
at all from a slave, though he is master of all. Notice, but 
is under guardians and stewards until the time appointed by the 
father. Even so we, when we were children, 
were in bondage under the elements of the world. So The law served 
as a guardian and a steward until a particular time. What time? That time promised in the covenant 
of grace that was first revealed to Adam and Eve in the garden. 
The promise of the hero born of woman who would crush the 
serpent with his heel, even Christ. Because verse 4 says, but when 
the fullness of the time had come, God sent forth His Son, 
born of a woman, born under the law. Remember, to be the one 
who bears the curse of the law. So why would you put yourself 
under the curse of the law? Christ bore it for all who believe 
in Him. And all who believe in Him are 
not to be stolen away, to be put under the law, but are to 
lay hold of the faith which was set before them without wavering. Notice in 2 Corinthians 3. 2 
Corinthians 3. with regards to the purpose of 
the law. We're gonna see this more as we move through the book, 
but notice in 2 Corinthians 3 and at verse 7. Well, we're going to back up 
to verse four. And we have such trust through Christ toward God. Again, 2 Corinthians 3, 4, now 
5. Not that we are sufficient of 
ourselves to think of anything as being from ourselves, but 
our sufficiency is from God, who also made us sufficient as 
ministers of the new covenant. Not of the letter, but of the 
Spirit. For the letter kills, but the Spirit gives life. If 
we apply this to our passage, why would you seek to be put 
under the letter that kills when Christ has brought in the reality 
of the Spirit who gives life? When Christ is the one who gives 
the Spirit, who gives life, why put yourself under the Mosaic 
ceremonies, circumcision, and all of those things? But if, 
verse 7, the ministry of death, written and engraved on stones, 
was glorious, pause for a moment. So the Apostle Paul is speaking 
well of the law that was given. in its context and for its particular 
purpose. But if the ministry of death, 
written and engraved on stones, was glorious, so that the children 
of Israel could not look steadily at the face of Moses because 
of the glory of his countenance, which glory was passing away, 
how will the ministry of the Spirit not be more glorious? For if the ministry of condemnation 
had glory, the ministry of righteousness exceeds much more in glory. For even what was made glorious 
had no glory in this respect because of the glory that excels. For if what is passing away was 
glorious, what remains is much more glorious. Why then, Galatians, 
Why then, Judaizers, would you want to put yourself under something 
that is passing away and will fully pass away with the coming 
destruction of Jerusalem in AD 70? Why would you put yourself 
under the ministry of condemnation when that which exceeds the ministry 
of righteousness has been brought in by Jesus Christ? It's madness 
to put yourself under that which is a ministry of death, the ministry 
of condemnation. And then just another passage 
before we move on. Hebrews 7, 18. Hebrews chapter 
7 and verse 18. Notice what we see here. For 
on the one hand, there is an annulling of the former commandment 
because of its weakness and unprofitableness. For the law made nothing perfect. 
On the other hand, there is the bringing in of a better hope 
through which we draw near to God. Hebrews is all about better 
things in Christ. If we could put a simple title 
on the book of Hebrews, it's better things in Christ. Better 
covenant. A better mediator. surety of 
the covenant, even Christ Jesus the Lord. Notice the language 
then. We would want to say, why, Galatians, would you be stolen 
away and tempted to put yourself under something that was weak 
and unprofitable? and not put yourself under that 
better hope, or not remain without wavering under that better hope, 
which comes through Christ, through whom we draw near to God. And so finding our way back to 
Galatians 3.17, the law, which cannot annul, of course, the 
covenant of grace, because we have a God of certain redemptive 
promise, the law is a guardian or schoolmaster, not the permanent 
form of the covenant of grace, or not a form of the covenant 
of grace. It is a ministration of death 
and condemnation, a shadow and figure, not the reality, and 
ultimately weak, preparatory and fading, and giving way to 
the superior and final revelation. Benjamin Keech on this says, 
the covenant at Sinai was not the covenant of grace nor any 
administration thereof, but a covenant of works for life in Canaan with 
typical ordinances adjoined, shadowing forth Christ. So we'll 
say it a little bit differently, but very similarly to how we've 
said it before. So Galatians, why would you want 
to put yourself on Mount Sinai And at Mount Sinai, before all 
of the lightnings, before all of the thunderings, before all 
the terror of the righteousness and holiness of God, and not 
put yourself at Mount Calvary. Why go to Sinai when we have 
Zion? Why go to Sinai, that mount, 
when we have the Mount of Calvary? Look to Christ, stay with Christ, 
and do not follow after these who would seek to boast in the 
cutting off of your flesh and your obedience to Mosaic ceremonies 
for justification before God. And lastly, we see the promised 
inheritance. The promised inheritance, Galatians 
3 in verse 18, for if the inheritance is of the law, it is no longer 
of promise, but God gave it to Abraham by promise. So the Apostle Paul sort of closes 
this section, I mean it continues in verse 19, but we have this 
sort of closing off of the argument and we see here that it's either 
by law or it's by promise. It cannot be by both. It cannot 
be Christ and. It cannot be faith and my works. It cannot be Christ and circumcision. It cannot be Christ and the works 
of the law. It cannot be Christ and adherence 
to the Mosaic calendar. If the inheritance is of the 
law, it is no longer of promise. We could say if it is of promise, 
then it is not by the law, but God gave it to Abraham by promise. The inheritance does not come 
through the law, but through that promise which predates the 
law. Yes, by 430 years, but by even 
more. The inheritance comes through 
faith in Christ, the true seed, and not by the works of the law. 
You know, Paul has gone to pains. Hopefully you see this. I mean, 
going all the way back to Galatians 3 at the beginning, we see this 
argument from Abraham being set forth and being continued through 
not just Galatians 3, but it continues through Galatians 4. 
Why so much to do with Abraham? Because these Judaizers were 
pressing their Abrahamic descendancy and faithfulness to the law that 
followed as the ground of their justification before God. And 
so Paul repeatedly wants to say that it's the promise, not the 
law. That it's faith in the Christ of Abraham and not faith plus 
your works. that it's not your circumcision. 
It is Christ alone who is the true circumcision. In fact, turn 
to Colossians for a moment as we'll move towards a close here 
shortly, but notice that Christ is the true circumcision. Baptism is not the fulfillment 
or some new covenant continuation of old covenant circumcision. 
Christ is the fulfillment of circumcision. Christ was the 
point of circumcision. Notice in Colossians 2 at verse 
11. In Him you were also circumcised 
with the circumcision made without hands by putting off the body 
of the sins of the flesh by the circumcision of Christ. We see 
here something that physical circumcision pointed to in the 
Old Covenant. It pointed forward to, or it 
reflected, it was typical of Christ. Yes, we'll get to that 
in a moment, but it held forth the greater spiritual reality 
of the circumcision not made with hands, but the circumcision 
made without hands. That is the effectual call, being 
born again. God ripping out the stony heart 
and replacing it with the heart of flesh that beats for Christ. And notice that that circumcision, 
the effectual call made without hands by putting off the body 
of the sins of the flesh, this came by virtue of the circumcision 
of Christ. And what is the circumcision 
of Christ? It is not His circumcision, the 
eighth day, though He His parents, being obedient to the Mosaic 
law, had him circumcised the eighth day. It's not some twist 
of language that's supposed to mean baptism, it's his crucifixion. the circumcision of Christ by 
virtue of the crucifixion of the Lord Jesus Christ, we have 
been circumcised, that is, received the effectual power of the Holy 
Spirit that brought us forth from the deadness of sin to life 
and light in Jesus Christ. He is the true circumcision, 
the champion of the covenant of grace. Just as we move towards 
a close, notice again, back in Romans 4, And then in Romans 
11, with respect to the inheritance and the promise. First in Romans 
4, just remember the language with regards to covenant and 
promise and Christ being the one who brings forth that reality 
for the promise that he would be the heir of the world. This 
is Romans 4. 13, was not to Abraham or to 
his seed through the law, but through the righteousness of 
faith. For if those who are of the law are heirs, faith is made 
void, and the promise made of no effect, because the law brings 
about wrath, for where there is no law, there is no transgression. Verse 16, therefore, it is of 
faith, that it might be according to grace, so that the promise 
might be sure to all the seed, not only to those who are of 
the law, but also to those who are of the faith of Abraham, 
who is the father of us all. And Romans 11, Romans 11 and verse 6, And if 
by grace, then it is no longer of works. Otherwise, grace is 
no longer grace. But if it is of works, it is 
no longer grace. Otherwise, work is no longer 
work. And so, to close, and bringing 
ourselves back to the book of Galatians, what do we learn from 
this passage? Well, we learn what we've learned 
all along. That the Apostle Paul, is vigorously 
defending the doctrine of justification by faith alone, not by the works 
of the law. Why? Because the very integrity 
of the saving power and efficacy of Jesus Christ is at stake. 
And he mounts these arguments with regards to the Abrahamic 
covenant, with regards to the Mosaic covenant, with regards 
to what a true child of God or a true child of Abraham is, not 
one according to the flesh, not one according to ethnic descendancy, 
not one according to the works of the law, the cutting off of 
flesh and adherence to the Mosaic law, but those who are of faith 
are the children of God, those who are of faith are the children 
of Abraham, his spiritual sons, according to the champion of 
the covenant of grace. The inheritance is not earned, 
but freely given. It does not rest upon Sinai, 
but upon Zion, but upon Mount Calvary. It's not inherited through 
the flesh, but through faith in the promised seed, even Jesus 
Christ. Brethren, as we move along through 
this Galatians passage, hopefully we can appreciate the Apostle 
Paul. himself as a vigorous defender 
of this doctrine, but hopefully gain a fuller and a greater appreciation 
for the doctrine itself and for those who 2,000 years later are 
upholding the same faith of the Apostle Paul against similar 
errors that prevailed at the time of the Apostle Paul. These 
things are not dead. Salvation through covenant faithfulness. Justification by the deeds of 
the law added to the work of Christ. These things were with 
the Apostle Paul. These things are with us today. 
And we need to lay hold of the hope of our calling without wavering. We need to lay hold of the Christ 
who is the seed, the champion of the covenant of grace. We 
need to lay hold of the faith of Abraham which is in this Christ, 
which is in this one who is the true circumcision. So Christian 
here tonight, rejoice in Christ. That's an application because 
I've gone overtime and I don't have any other application because 
we want to get you home. But rejoice in Christ, the champion 
of the covenant. It's him who has borne our curse. He has borne the wrath of God 
for all who believe in him. He is the one who has brought 
in everlasting righteousness. And if you're here tonight outside 
of Christ, know that this is the only way to everlasting life 
and the bliss of heaven, is in Jesus Christ, the blessed Savior. 
Your deeds of the flesh, do not avail to bring you favor with 
God. It's the deeds of the One who 
became flesh for us. It's the deeds of the Son of 
God who took upon Himself our flesh, who lived that perfect 
life of obedience, who died that death upon Calvary's cross to 
effectually bring a multitude to heaven, who rose again the 
third day and ascended to heaven, that he might bring many sons 
to glory. Rest on him and you will have everlasting life. Let's 
pray. God, we thank you for your truth. We thank you for your 
word. We thank you for the Book of Galatians and the Apostle 
Paul defending so glorious a doctrine. Help us to lay hold of this without 
wavering, knowing that you, the God of certain redemptive purposes, 
is faithful. And we do pray that we would 
rest upon this truth each and every day, that we would rest 
upon the champion of the covenant each and every day, that we would 
rejoice in our Savior and that we would sing the praises of 
Father, Son, and Holy Spirit. In this upcoming week, do help 
us by the Spirit to conduct ourselves in a manner worthy of the gospel 
of Jesus Christ. And we pray, God, that you would 
give us occasion to speak to those outside of Christ of the 
riches and the excellencies of so great a Savior. And it's in 
His name that we pray. Amen.