The Covenant Of God Series

The Covenant of God

Galatians 3: 15-22

As Paul confronted the false doctrine of the Judaizers, he defended Abraham’s justification being based on faith rather than works in the preceding passage. It appears that Paul anticipated the natural response of the Judaizers to his claims. He felt they might agree that Abraham was justified by faith, but what about those who came following the law being given to Moses? Through their teaching, it is certain that the Judaizers believed, following the giving of the law, men were justified in the eyes of God through adherence to the law, not solely of faith.

Anticipating such an argument, Paul continued his defense of justification by faith. “The heart of his answer is to show that the covenant with Abraham was an unconditional covenant of promise relying solely on God’s faithfulness, whereas the covenant with Moses was a conditional covenant of law relying on man’s faithfulness,” MacArthur. (i) Such is the basis of contention today. There are two views regarding justification – one based by faith in the promise of God to provide justification through the promised Messiah, and the other based on man’s ability to keep the law through absolute obedience. One is of grace; the other is of works. Christianity alone, out of all the religions in the world, rests in the faithfulness of God instead of the faithfulness of mankind.

As we examine the aspects revealed in the text before us, I want to consider: The Covenant of God.

I. The Superior Covenant (15-18) – Paul begins with a defense of the superior covenant, the covenant of promise made to Abraham. In so doing, he will argue that the covenant given through Moses did not annul the covenant made with Abraham. Consider:

A. The Confirmation (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. Paul argues that the covenant God made with Abraham had been confirmed. It was ratified and no man could annul or alter the covenant. Even the covenants made of men were held in this regard. Once covenants were made and agreed to by both parties, the covenants were valid and unchangeable.

In most cases, a covenant was ratified by both parties. In the case of the covenant between God and Abraham, only God ratified the covenant. God alone walked through the slain animals, done to symbolize the ratification of the agreement, Gen.15:12-17. The covenant certainly had implications for Abraham, but it rested solely in the faithfulness of God, not of Abraham.

B. The Designation (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. Paul revealed the significance of the covenant made with Abraham and its superiority to the covenant made with Moses – this covenant was centered in Christ! Paul was clear that the promise was made to the seed, singular, of Abraham, which is Christ. Granted, Abraham would have a son of promise in Isaac, through which the nation of Israel would come and the lineage of Christ would be established, but this covenant promise was given regarding the Promised Son, Christ the Lord.

Christ was and remains the intended heir of the promises of God. Regardless of time, whether in Abraham’s day, prior to Calvary, or in our day, following Calvary, Christ was always the source of salvation through His perfect sacrifice on the cross to redeem and atone for sin.

C. The Preservation (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. Here Paul referred yet again to the law of Moses and its effect on the covenant with Abraham. Abraham’s covenant was confirmed of God in Christ 430 years before the law was given to Moses. The giving of the law did not alter or cancel the covenant promise made to Abraham. The Greek word, prokuroo, translated confirmed is in a perfect tense revealing its ongoing and lasting effect. Thus, this covenant is irrevocable. While the law given to Moses was of God, it did not remove or replace the covenant with Abraham.

D. The Presentation (18) – For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Paul argues the covenant made to Abraham was based on the promise of God and was not bound to or dictated by the law given to Moses. If it were tied to the law, then it would no longer be a promise due to its association with the demands of the law. The law expects obedience and action upon the part of man and the promise rests in God’s grace.