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If you turn to the book of Galatians, Galatians chapter three, we can send something of the apostle Paul's deep concern about these Galatian believers who would be an influence by a group of Jews who were known historically as Judaizers. Called Judaizers because They were Jews who were attempting to compel Gentiles to live like Jews. Emphasizing the importance of circumcision. Emphasizing the importance of observing Jewish feast days, new moon, Sabbath days, sabbatical years. Emphasizing the importance of what it means to live under Mosaic law. emphasizing the importance of following Jewish practices and customs. Otherwise, these Gentiles, as these Judaizers were arguing, simply could not be saved. So what was so alarming to the Apostle Paul was that these Judaizers were beginning to make inroads to the extent that these Gentiles were embracing their teachings. And we can certainly send something to Paul's emotion as we enter into this third chapter. As he sets forth the law and by extension works as over against faith and by extension grace. So it's law versus faith, it's works versus grace. So I want you to notice with me the very beginning of the verses of Galatians chapter 3 that will set forth the stage for what I want to say as we come to verses 10 through 14. As Paul will begin by reminding these Galatian believers of their own experience, and we have this in verses 1 through 5, as he commences with little interjection, which for whatever reason the New American Standard Bible and the New International Version do not translate, but it's absolutely there. And when you read this interjection that commences verse 1 of chapter 3, when it begins a clause, it is emphasizing incredible emotion. And the Greek word Or this interjection is simply the word, O, which is, of course, transliterated into English as O, as you see it in the King James Bible. And then the Apostle Paul would describe these Galatians by an adjective that he's going to use twice. He uses it in verse one, and he uses it in verse three. And the adjective that he uses to describe these Galatians is an adjective that means something like to be unintelligent, to be foolish, to be dull-witted. I would simply read the adjective that is used here. I would translate it something like unreflecting. So I come to chapter 3, and I'm reading verse 1. Oh, unreflecting Galatians. And then he raises the question, who cast a spell upon you? And it's interesting the way the Apostle Paul writes this particular question. Who cast a spell upon you? And he uses a metaphor derived from the popular belief at that time in the power of an evil eye. And originally it referred to witchcraft by way of spells or incantations. So you're being influenced by an evil eye. You're being bewitched by means of an evil eye. Something that goes back a thousands of years. And by the way, it's still very much thought of. 40% of the world's population still believe in this. So you simply read it here. Oh, unreflecting Galatians, I render it. Who cast a spell upon you? And then we read verse one, quite literally. To whom according to the eyes, Jesus Christ. And then he uses a very interesting verb. And if you look at this verb, it certainly can mean, quite literally, to write beforehand. But it also can mean to write something in public, to placard something. So you're talking about some sort of placard, some sort of public notice, some sort of public proclamation. That's the word that is used here. So it's almost as though the Apostle Paul is saying, this is something that's been displayed before these Galatians as upon a public placard. Martin Luther's argued that when you come to it, it has the idea of a verbal picture that's been painted before the hearer's eyes. That's the way Luther talked about it as you come to this particular verb that's used here. But when you read it, the placard ought to have kept their eyes, Paul will say, from wandering and so to have acted against all of this Judaizers trying to influence them. So I come to the Sabbath here, and I'm reading this rhetorical question, and Paul simply asked the Galatians, on the basis of their experience, who cast a spell upon you? The folk whose eyes Jesus Christ was, and I'm going to read it, publicly placarded as having been crucified. So you have this public display, this public placard, and upon it you have the crucifixion of Jesus. And then we have all of these rhetorical questions. Now notice them as I read them. Verse two, this only I'm desiring to learn from you. Did you receive the spirit by the works of the law or by the hearing of faith? How did you receive the Holy Spirit? Works of law or by hearing the faith. Now look at verse three. Are you so, there's that adjective again, are you so unreflecting? And then we read, having begun in the spirit, are you now trying to complete yourself By means of flesh? So what does he mean when he asks that question? If they began the Christian life by the spirit, do they really believe they can bring about some sort of completion by means of the flesh? By means of what? By means of being circumcised. by means of being circumcised, as though that's somehow going to bring about some sort of completion. That's what he's talking about. So I read this in verse three. Are you so unreflecting, having begun in the spirit, are you now trying to complete yourself by means of flesh? And then we read this, verse four. Have you suffered so many things And the word means something like, without success or without purpose, translated something like, in vain. And when Paul writes this, the implication is he's utterly unwilling to believe this. He cannot believe this. So when you read it here in verse 4, Have you suffered so many things in vain, without success, without purpose? And then this little phrase, if indeed also in vain, if indeed also without purpose, which is expressing some sort of hope on the part of the Apostle Paul, that the situation is not irretrievable. There's still hope to regain them. That's the thought. So then I come to verse five and I read, therefore, the one who lavishly supplies to you the spirit and works miracles among you, did he by the works of the law or by the carrying of faith? How was it done? And Paul assumes when he asked all of these rhetorical questions, that they would answer with the firm, surely Paul, it was all a faith. That's the assumption. So I'm reading of their experience as he documents it here in verses one through five, confronting them with all of these rhetorical questions. And then he moves from their experience to an example. And the example is the example of Abraham. And when you move into verse 6 you can see it with that little just as. So there's a correspondence that exists between the experience of the Galatians and the example set forth by Abraham. Now here it is verse 6. Just as Abraham and then he quotes Genesis 15 6 believed in God and it was reckoned to him for righteousness. So when you read it It was by the hearing of faith. It wasn't by any sort of legal works that Abraham received a righteous standing before God. He believed in God. He believed in the promise God gave to him and it was reckoned to him for righteousness. Genesis 15 6. So I'm reading this here. And he tells me when Abraham heard this promise, he simply believed in the promise. And according to the text, it was reckoned to him as righteousness. Now that's what we read. And when you read it, Paul doesn't want us to understand at all that there was anything meritorious about Abraham's faith. In fact, in Romans chapter 4 verses 1 and following, he smashes any kind of idea about that. He excludes any merit from his faith. He says in Romans chapter 4, it wasn't according to obligation, it was according to grace. That's how he argues in Romans chapter 4. So I'm reading it here in verse 6. And he sets forth this correspondence between what happened to the Galatians and what happened to Abraham. And I'm reading it here in verse 6. Just as Abraham believed in God, and when I read it, the promise God gave to him about a son, and it was reckoned and puted, it was counted to him for righteousness. Then verse 7. Know therefore, and I'm going to render it as an imperative Know therefore that the ones of faith, the ones of faith, these are the sons of Abraham. Not the ones who have been circumcised, the ones of faith, these are the sons of Abraham. And then I read verse eight. Now the scripture, and he's personifying the scripture almost as though the scripture would be a person, Now the scripture's seen beforehand that God is justifying the Gentiles by faith. Preach the gospel before and to Abraham, and then he quotes Genesis 12, 3. All the Gentiles would be blessed in you. So the blessing would be what? The blessing would be the blessing of justification. And if it's found in Abraham in Abraham's seed, He identifies that ultimate seed in the 16th verse of this chapter, and the ultimate seed is none other than Jesus Christ himself. So I read it here, and then I come to this ninth verse, and he draws a conclusion. So then the ones of faith are being blessed, and in this context you would read it, with believing Abraham. with the faith of Abraham. So he sets forth the experience of the Galatians, and then he sets forth the example of Abraham, and he emphasizes in terms of the experience and example the importance of faith as over against any sort of works of the law. And then he turns to an explanation. And the explanation is given in verses 10 through 14. which is introduced in a very good way by Bishop Lightfoot. And he expresses it like this. Having shown by positive proof that justification is by faith, Paul strengthens his position by the negative argument derived from the impossibility of maintaining its opposite justification by law. This negative argument is twofold. First, it is impossible to fulfill the requirements of the law, and the non-fulfillment lays us under a curse. Second, supposing the fulfillment possible, still the spirit of the law is antagonistic to faith, which is elsewhere spoken of as the source of life. And this is what we're going to read in verses 10 through 14. Now, if I were to summarize Paul's argument as found here in verses 10 through 14, I would summarize it like this. If we desire to place ourselves underneath the Mosaic law, we place ourselves underneath the curse. of the Mosaic Law unless we're able to keep the Mosaic Law in its entirety without any interruption, any unbroken obedience whatsoever. However, no one is justified by the law since the law itself says that men are justified by faith. And furthermore, You cannot mix law and faith together. They are mutually exclusive. It's never a both and. It's always an either or. So it's either law or it's faith. It's either works or it is grace. You cannot have both. They're fire and water. You cannot bring them together. You cannot wed them together. And that's what Paul's going to say in verses 10 through 14. Now I want to read these verses, and as I read them, 10 through 14, he's going to cite four Old Testament passages. And I'm going to read it as it's translated, and then I'm going to read the Hebrew, and then I'm going to read the Greek. Now here is the first citation. It is in verse 10, and it reads like this. For as many as are of the works of the law are under the curse, for it stands written, which brings out the force of that verb, that, and then he quotes Deuteronomy 27, 26, first of four citations, curses everyone who is not abiding in all the things that have been written in the book of the law to do them. Now that's the way verse 10 reads. Now let me read Deuteronomy 27, 26, and this is the way it reads in Hebrew. Curse be he who does not confirm the words of this law by doing them and all the people will say Amen. Now that's the way the Hebrew Bible renders it. But Paul doesn't quote the Hebrew Bible, he quotes the Greek Bible. Now here is the way the Greek Bible renders it in the Septuagint. Curses every man who is not abiding and all the words of this law to do them, and all the people will say, Genoita, done. So the first citation is Deuteronomy 27, 26. Now read with me verse 11. But that no one is being justified in law before God is evident because, then he quotes Habakkuk 2.4. The righteous by faith will live. Here's the way the Hebrew Bible renders it in Habakkuk 2.4. Behold, his soul is swollen up, puffed up, is not upright in him, but a righteous man will live by his faithfulness. Now that's the way the Hebrew Bible renders it. Now here is the way the Greek Bible translates it, the Septuagint. Now the righteous by faith in me will live. So he quotes Deuteronomy 27, 26, comes to a second citation, Habakkuk 2, 4, and he's quoting from the Greek Bible. Now here is the third one. It's in verse 12. Now the law is not a faith. but the one who does them will live in them. That's Leviticus 18.5. Now let me read it in terms of the Hebrew Bible. Leviticus 18.5. You will therefore keep my statutes and my ordinances, which the man who does them will live. I am the Lord. That's the way the Hebrew Bible renders it. Now here's the way the Greek Bible renders it. And all my commandments and all my judgments you will keep and do them. The things which a man should do, he will live in them. And then we come from Deuteronomy 27, 26 and Habakkuk 2, 4 and Leviticus 18, 5 to the fourth and final citation. It's in verse 13, Deuteronomy 21, 23, and it reads like this. Christ redeemed us from the curse of the law, having become a curse for us, because it stands written, which brings out the force of the verb, and then we have Deuteronomy 21, 23, curse is everyone who hangs upon a tree. Now let me read the way the Hebrew Bible renders it, and it reads it like this, this is Deuteronomy 21, 22, and 23. And if a man is committed a crime punishable by death, and he's put to death, and you hang him on a tree, his body will not remain all night upon the tree. But you shall bury him the same day, for a hanged man is a curse by God. You shall not defile your land, which the Lord your God gives you for an inheritance. That's the way the Hebrew Bible renders it. Now here is the Greek Bible. But if it comes to pass by a certain sin, judgment of death, and you should kill and hang him upon a tree, his body will not remain upon the tree, but you will bury him in that day because every hanged one has been cursed by God. So I'm reading these verses, just follow along again, I'm picking up verse 10 and I'm going to read verse 10 down to verse 14. For, he explains, he's looked at the experience, he's talked about the example, now he's going to explain. For, As many as are of the works of the law are under the curse for it stands written, Deuteronomy 27, 26, curses everyone who is not abiding in all the things that have been written in the book of the law to do them. But that no one is being justified by law before God is evident, Habakkuk 2, 4, because the righteous by faith will live. The law is not a faith, but Leviticus 18.5, the one who does them will live in them. Christ has redeemed us from the curse of the law, having become a curse for us because it stands written, fourth citation, Deuteronomy 21.23, all of them taken from the Septuagint, curses everyone who hangs upon a tree, and then he comes to his purpose, and it's twofold, in order that the blessing might come to the Gentiles in Christ Jesus in order that we might receive the promise of the Spirit through faith. So I turn our attention this morning from the experience and the example to this explanation given by the Apostle Paul. Now I want to read the words of Robert Frost's poem. It was first published in August of 1915, The Road Not Taken. And listen to the words, first published in 1915 by Robert Frost. Two roads diverged in a yellow wood, and sorry I could not travel both, and be one traveler long I stood and looked down one as far as I could to where it bent in the undergrowth. Then took the other as justice fair and having perhaps the better claim. Because it was grassy and wanted where though as for that the passing there had warned them really about the same. And both that morning equally lay and leaves no step had trodden black. Oh, I kept the first for another day, yet knowing how way leads on to way, I doubted if I should ever come back. I shall be telling this with a sigh, somewhere ages and ages hence, two roads diverged in a wood, and I, I took the one less traveled by, and that's made all the difference. Now listen to those words once again. I shall be telling this with a sigh, somewhere ages and ages hence, Two roads diverged in a wood and I took the one less traveled by. And that's what made all the difference. But choosing the road less traveled by seems to be a rather risky adventure. Because I do not know whether or not it's the right road leading me in the right direction so that I end up at the right destination. And I say all of that because when we come to these verses 10 through 14, there's a major contrast. There are two very different roads. And you can see them on the basis of two different words. There is the word that is found in verse 10, and it's the word curse. And there's the word that is found in verse 14, and it's the word bless. So I have this curse as over against this blessing. One way leads in this direction, and the other leads in this other direction. One leads me to a curse, and the other one leads me into a blessing. So here we are, and we're at a fork in the road. And we're not really sure which way to go. We're at this fork in the road. And we have the Judaizers here. And the Judaizers are pointing to this road. It is the well-traveled road. It's the road that has been taken by Jews for centuries. And they're saying, you've got to join us. You've got to identify with us. You've got to follow the customs and traditions of Judaism. You have to be circumcised. You have to keep the Mosaic law. Otherwise, you're not going to find blessing. That's what the Judaizers were saying. And then you have Paul. And Paul is saying, no, no. That road doesn't lead to blessing. You cannot identify with Judaism. That's not it. You have to be identified with Jesus Christ. That's the only way. That's the way that leads to true blessing. It's the road less traveled. But it makes all the difference in the world. One leads this way and the other one leads this way. So we have two very contrasted roads. Two very different roads. Judaizers are pointing this way, and Paul is saying it's this way. And we're at the fork of the road, and we're not really sure. And these readers are moving towards a Judaizer's position. So what does Paul do? You know what he does at the fork of the road? He sets forth four signposts. There are four of them. And the signposts indicate which way will lead to a curse and which way will lead to a blessing. You have the signposts, they're there. And the signposts are inscribed with four different words. First signpost, curse. Second signpost, faith. Third signpost, law. Fourth signpost, emblazoned cross, the cross. So we're here, we're here at the fork, which way do we go? Judaizers are pointing this way, the well-traveled way. For over 1400 years, you got to go this way. And Paul is saying, no, you got to go this way. And he sets forth all of these signposts, four of them, four Old Testament citations. Now the first signpost is in verse 10. It's the only one I'm going to talk about this morning. And on the first signpost is embodied. It's inscribed with a word and the word is curse. There it is. For as many as are of the works of the law are under the curse. Now when I think about the whole concept of law, there are all kinds of things that I think about in terms of law. And the Apostle Paul will use that term 29 times in the book of Galatians. 29 times he uses the word namas, which is the word for law. And to show you how prominent it is in Galatians, if you exclude Romans, take Romans out of the equation, There are more references to law in this book of Galatians than in all of Paul's other epistles combined, with the exception of Romans. And there are all kinds of things that I think about in terms of law. You certainly think of the 10 words, 10 commandments. You certainly think of the Torah, the five books of Moses. So there are all kinds of things that we think about. Law can refer to the totality of the Old Testament. Law is used in all kinds of ways. But every time you read of law, it always points to Jewish faith and Jewish practice. And you can think of it here as a system of legalism. Something that one has to do, something that one has to perform in order to achieve salvation. So we ought to think of it that way, because that's what the Judaizers were saying. So I'm thinking of a system of legalism that is absolutely necessary for me to have any kind of relationship with God or any kind of standing. Because that's what the Judaizers were saying to these Gentiles. Got to be circumcised, got to keep the Mosaic law, otherwise you can't be saved. So Paul is saying here, Something that he has said prior to this. You cannot be justified by the works of the law. You didn't receive the Holy Spirit by the works of the law. We didn't perform miracles by the works of the law. The only thing that the law can ever bring to someone is a curse. That's it. So I'm reading the statement here. In verse 10, first signpost, I'm at the fork of the road, got the signpost. For as many as are the works of the law are under a curse. And if you talk about works of the law, we're talking about relying upon the law, relying upon my performance to keep the law. Otherwise, I will not have any kind of acceptance with God. I like the way that Cranfield described it. As many as are legalist, refusing to accept the righteous status God has made available in Christ, and insisting on thinking that they can earn their own righteous status by their fulfillment of the law's demands, that's someone characterized by the works of the law. So I'm reading it here in verse 10. For as many as are of the works of the law are under the curse, for it stands written, many quotes, Deuteronomy 27, 26, curses everyone who is not abiding, dwelling, continuing, and all the things that have been written in the book of the law to do them. You know what he does? He comes to Deuteronomy chapter 27. He cites verse 26 out of the Greek Bible, not the Hebrew, but the Greek Bible. And if you look at Deuteronomy chapter 27, there are 12 curses. 12 curses that were to be pronounced by the Levites when they were standing upon Mount Ebal, which they do as you move into the book of Joshua. But you know what's interesting about the 12 curses? This is number 12. If you think about the 12 curses that you read about in Deuteronomy 27, the first 11 are specific. The last one is comprehensive. The 12th one is comprehensive. And this is the one that he cites. Curses everyone who is not abiding, dwelling, continuing, and all the things that have been written in the book of the law to do them. Now think about the law. Paul says in Romans, it's perfect, it's holy, and it's just. It is perfect. It's the reason why imperfect people can't keep it. It's holy. It's the reason why sinners are condemned by it. And it's just. Can't show any mercy to someone who violates it. Otherwise, it wouldn't be just. So if you talk about the law, it is perfect and holy and just. So I'm thinking about what the Apostle Paul is saying here. And Paul is saying, I'm not speaking about partial. I'm not speaking about temporary obedience. That's not good enough. I'm talking about perfect obedience without any failure whatsoever at any time within one's life. That's what I'm talking about. Otherwise, the individual falls underneath the curse. So when we read this 10th verse of this citation, we understand there's a curse and there's a curse that's incurred. And the reason why is because no one can keep everything prescribed by the law. Curse falls upon anyone who seeks any kind of justification by the law. So I'm reading it here. And it's a very, very strong statement from Paul. And there's no way that I can excuse myself by saying, well, I'm ignorant of various things in the law. I can't escape that way. I have to know everything in terms of the law. And I have to keep them. And 99% is not good enough. I got to keep every one of them. And I'm not just talking about outward activity. I'm talking about inward attitude as well. As Jesus, of course, talked about in Matthew chapter five. It's not just an outward act, such as committing murder. It's an inward attitude, anger. It's not just an outward act, adultery. It's an inward attitude, lust. So ignorance is no valid excuse. I've got to understand all of the commandments given in the law, which of course, Jews will count 613. And 99% not good enough. Got to keep all of them. And it's not just outward, it's inward as well. Otherwise I fall under the curse. As Paul sets it forth here in verse 10. So think about it. One single unclean thought. One hasty word. One little lie. One moment when I fail to love God with the totality of my being. That makes me guilty of breaking the law. So when you read this, of course, this includes all of us. All of us are included here. And the curse that we read about is a very real curse. So what is the curse? I mean, if you're reading this here and we're all under it, what is it? Curse is everyone who is not abided in all the things that have been written in the book of the law to do them. And we're all under the curse. So what's the curse of the law? What's the penalty of the law? Death. That's what it is. It's death. And we're talking about basically eternal death. So unless I keep the law in an uninterrupted, unbroken way during the entire duration of my life, I fall underneath the curse. And all of the Bible says I fall under the curse. All the Bible says that. Let me just read just a couple of statements. Just listen to just a couple of statements. Here's Solomon. There's no man that sins not. No man that sins not. That's Solomon. Listen to the words again of Solomon. There's not a just man upon earth that doeth good and sins not. That's Solomon again. Or listen to Isaiah. All of our righteousnesses are as filthy rags. That's what Isaiah says. Listen to the words of the psalmist. Listen to David's words. There's none that does good. There's none that does good. No, not one. And he says it not only in one psalm, he says it in another. There's none that does good. There's none that does good. No, not one. Paul takes it up in Romans chapter three, sets it forth again. No one's righteous. No one's good. No one. So we're all under the curse because all of us have sinned. Now listen to the words of the catechism raises the question. Question 14, what is sin? Answer? Sin is any ward of conformity unto a transgression of the law of God. Or listen to the confession. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he's bound over to the wrath of God and curse of the law and so made subject to death with all miseries spiritual temporal and eternal. That's where we all are. And that's what Paul says here in verse 10. So when I read this 10th verse, and I realize I'm at this fork in the road, and I know there are two different ways, and I know Judaizers are saying this way, and Paul's saying this way. I've got the first signpost, and on the first signpost, there's the word curse. And everyone falls under it unless they keep the law perfectly, inwardly and outwardly, during the course of their entire life, which is utterly impossible. For as many as of the works of the law are under the curse, for it stands written, curses everyone who is not abiding in all the things that have been written in the book of the law to do them." It can never be this way. It can never be by the works of the law. It has to be by faith. Now, look at chapter 2. and look at verse 15 and verse 16. Now here's Paul and he's just confronted Peter in Antioch who was being influenced by Jews from Jerusalem and that whole concept of Judaizer comes from words found in verse 14. But when you come to verse 15 and he's confronting Peter publicly And he says to Peter, we are by nature Jews and not sinners of the Gentiles. And then he says to Peter and everyone in this public gathering, verse 16, knowing that a man is not being justified by the works of the law, but here's how someone is justified, through faith, and it should be in Jesus Christ. Even we, and he's speaking to Peter, talking to Jews, even we have believed literally into Christ Jesus in order that we might be justified by faith or to read in Christ and not by the works of the law because by the works of the law there will not any flesh be justified. And you know what he does in that particular verse? He says it six times. Three times, it's not by the works of the law. Three times, it's by faith in Jesus Christ. It's the only way that you can be justified. It's the only way that you can have any kind of standing before God. It's never by the works of the law. It's only by faith in Jesus Christ. And it's all because of what Jesus Christ has done. Now look at this little hymn that we have in our bulletin, and look at the words in this hymn And I'm going to come back to this next week because this is based upon these other signposts, specifically the one in verses 13 and 14. But I want you to notice the words of this hymn. Free from the law, O happy condition, Jesus has bled and there is remission. Cursed by the law and bruised by the fall, grace has redeemed us once for all. Now we're free. There's no condemnation. Jesus provides a perfect salvation. Come unto me, O hear his sweet call. Come, and he saves us once for all. And then the third line. Children of God, O glorious calling, surely his grace will keep us from falling. Passing from death to life at his call, blessed salvation once for all. Once for all, O sinner, receive it. Once for all, O friend, now believe it. Cling to the cross, the burden will fall. Christ has redeemed us. once for all. It's all based upon him. And this is the way Paul will argue as we read these verses 10 through 14. Our gracious Heavenly Father, we do thank Thee for these writings that we have, these documents that comprise our New Testaments. We thank Thee for these writings from the Apostle Paul and all of the changes that took place within his own thinking. And then to realize, Father, that he came to an understanding of grace and faith, and that Jesus truly was the Christ, and how he was so disturbed in writing to these Gentile believers up in Turkey, and how they were being influenced by these Judaizers to follow a way contrary to the thinking of the Apostle Paul as he understood it. As we read this letter, we thank thee that we understand that there is absolutely no way that we can have a relationship with thee through any kind of works of the law. We know it's not based upon anything that we could do or any kind of performance done by us. We know it is by grace, through faith, in Jesus Christ alone, otherwise we know we fall underneath this curse and we know that the curse is death and we know ultimately it is eternal death. So we pause to give the praise for our Lord Jesus Christ and what the Apostle Paul tells us about him as having been crucified and the various things that we can learn about what he achieved when he died and was executed upon that tree. We pray that thou would guide us in our thinking, help us to understand the argumentation as the Apostle Paul presents it, and pray that we would understand it in such a way that we would be motivated from hearts full of love, responding to that incredible demonstration of love as seen by what Jesus Christ did upon that cross. So guide us, Lord, in our thinking, and pray if there's anybody here who is attempting to gain some sort of standing on the basis of what he or she might do. We pray all of that would be shattered and that one would be driven to the cross where alone salvation we know is found in a relationship with Jesus Christ. We pray if there's any individual involved in this service, not a believer, that they would take heed to the words of Paul and Silas and would believe upon the Lord Jesus Christ and be saved. So direct us, Lord, in our thinking and help us to understand that which we read. And then we pray we would take it and apply it to the way we think and the way we live. For I pray it in Jesus' name, amen.
The Meaning of the Death of Christ
Series Communion
Sermon ID | 329231610375153 |
Duration | 48:17 |
Date | |
Category | Sunday - AM |
Bible Text | Galatians 3:1-14 |
Language | English |
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