The Promised Inheritance - Pastor Tom Loghry
In Galatians 3:15-29 Paul tells the Galatians about the promise that they have through Christ and the inheritance that they’ve received through his sacrifice.
Transcript:
Good morning. Today's scripture reading is from Galatians 3: 23-29. Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian.
So in Christ Jesus, you are all children of God through faith. For all of you who are baptized into Christ have clothed yourself with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female for you all are one in Christ Jesus. If you belong to Christ, then you are Abraham's seed.
Good parents love their child before they have done anything that could earn their love. They love their children when they do the right things, and they still love them when they do things wrong. Love also compels parents to give their children commands for their own well being. When kids disobey repeatedly, again, and again, and again, it can be tempting for parents to lower their expectations.
They don't like to punish. They love their kid. More expectations seems to just invite more rebellion, putting the youth in an even worse position than before. Assuming the pattern continues, it would seem the relationship would grow more distant with every act of disobedience. So what should be done? I think this scenario offers us a picture of the human situation before God.
God loves us, but we are stubbornly rebellious. We break every command he gives. Now, some people might think that God should let up, lower his standards and expectations. But we know that that just papers over the problems. It fixes nothing. It'd be poor parenting. And yet the fact remains, the more he commands, the more we rebel.
Seems like the only direction we know is down. Now as Paul explains here in Galatians, God knew this. In His perfect wisdom, He prepared a way, so that through our captivity to sin, He would reveal Himself as our one and only Savior. So we continue in Galatians 3 this morning, starting in verse 15. Paul says, Brothers and sisters, Let me take an example from everyday life.
Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. The promises were spoken to Abraham and to his seed. Scripture does not say, and to seeds, meaning many people, but, and to your seed, meaning one person, who is Christ. What I mean is this. The law, introduced 430 years later, does not set aside the covenant previously established by God, and thus do away with the promise.
For if the inheritance depends on the law, then it no longer depends on the promise. But God, in His grace, gave it to Abraham through a promise. So just to kind of refresh your memory here from what we covered in the first, 14 verses of this chapter. Paul is explaining here how it is that Gentiles, that is non Jewish people, can be included in the inheritance of Abraham.
The promise made to Abraham and his children. And Galatians, reminding them of how they did not receive the Holy Spirit by the law, but by faith in Christ. And so, to prove his point here about the fact that the Gentiles truly are included in this promise now because of Jesus Christ, he gives an example.
He calls it an everyday example, an everyday sort of example. And he talks about how human covenants, when they're duly established, cannot be changed. Now, most of us, when we think about legal documents, we don't think of it in terms of covenants. But, to kind of put it in modern parlance, a good example that Paul would be referring to here would be a will.
If you make out a will, and then you die, you can't really change the will. Now, maybe there's some lawyers here, people who've worked for lawyers here, that say, well, actually, there's some loopholes and stuff, but we know, for the most part, once a person passes away, the will is set in stone. There is no changing it.
And that's the point that Paul wants to make here. Not that the permanence of this covenant is dependent on anyone dying. That's not his point. His point is that God has made this covenant with Abraham. It's God's word. And by establishing this covenant, he's made it so that it cannot be changed. It needs no addition.
The promise is firm. And what he has promised is blessing, salvation, the Holy Spirit. Everything that Paul's been talking about here. But then Paul has this little aside here that's a little strange. He talks about how God did not speak the promise to seeds, to Abraham and to his seeds, but to the singular seed.
And we, we're kind of wondering, what is Paul getting at here? Why is he so fixated on trying to emphasize this idea of the singular version of seed? Because when you look at the Hebrew, and we see, In Genesis 12 24, we see how, when the Lord speaks of Abraham's seed, the translators here use the word offspring.
It is singular, so you could have a singular offspring, but the intent is plural. It's many. What Paul is doing here is not denying the reality that many people would be included in the promise that is made to Abraham, that would defeat his purpose altogether. Instead, what he's trying to do here is point us to Jesus Christ.
That specifically, ultimately, the promises that were made to Abraham were to be fulfilled and realized in Jesus. That in this one man, the many would be brought in. And we, in fact, we even see that more imminently. In the case of Abraham, he had many sons, but it was only through the one Isaac that this promise would be carried.
And Jesus is the true Isaac, the one through whom the world is added into the Abrahamic family. In Romans 9, verses 6 through 8, Paul says this, he says, It is not as though God's word is failed, for not all who are descended from Israel are Israel, nor because they are his descendants are they all Abraham's children.
On the contrary, it is through Isaac that your offspring will be reckoned. In other words, it is not the children by physical descent who are God's children, but it is the children of promise who are regarded as Abraham's offspring. So, Paul completely realizes the fact that There was a biological element to this that was realized, again, in the case of Isaac.
But ultimately, those who are counted among the children of Abraham, that's not determined by genetics. It's determined by those who share the faith of Abraham. And the overall point that Paul's trying to make here, is that the promise precedes the law. In verse 17, he talks about how the law comes 430 years later.
He's talking about when the Hebrew people are exiting Egypt with Moses, and they've received the law at that point. The promise had come long before then, and so it has a standing independent from the law. So in verse 18, he says if the inheritance depends on the law, then it no longer depends on the promise.
But God, in his grace, gave it to Abraham through a promise. Now we've already talked about how if receiving the blessings of Abraham, receiving salvation, receiving the spirit was dependent on the law, well that would be hopeless, because none of us live up to the law. But the further point that Paul's trying to make here is that God has always indicated to us that we would receive the salvation, his blessings, by grace, by the simple word of his promise.
Always and ever is it on that basis, by his grace, by his promise. That's the very nature of an inheritance. You think about it, if you receive an inheritance from your parents when they pass away, you did nothing to earn that inheritance. It's simply given to you by virtue of the fact that. You are their child.
And sometimes, you know, we have people in this country that are very rich, have very rich families, and maybe they can just live off their family's wealth, you know, their whole life. And sometimes we kind of, you know, begrudge them for that. You say, you know, you should earn your keep, earn your, earn your money kind of thing.
And that's appropriate. It's good to have a good work ethic, but I do think sometimes that American work ethic, that I can't take, I can't receive anything as a gift, that I've got to earn anything, can creep into our religion. So that our mindset becomes that I've got to earn my way before God. And some people fall under the delusion that they have in fact earned their standing before God.
And that they're going to get what they deserve because they've been a good person. Now, we know that's not the case because none of us can measure up to the holiness that God desires. But the point here is that we do have a share in this inheritance because we are made children of God by sharing in the faith of Abraham.
And so we receive it as grace, as a promise. Now, this leads to a natural question that Paul anticipates. In verse 19, he says, Why, then, was the law given at all? It was added because of transgressions until the seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator.
A mediator, however, implies more than one party. But God is one. Is the law therefore opposed to the promises of God? Absolutely not. For if a law had been given that could impart life, then righteousness would certainly have come by the law. But scripture has locked up everything under the control of sin.
So that what was promised, being given through faith in Jesus Christ, might be given to those who believe. So, to the question, why was the law given at all? Paul says, it's because of transgressions. Because of sin. Until the Savior, that promised seed, would appear. Now, it still raises some questions in our mind, okay, well why because of sin?
But, Paul sticks in here. One other consideration. And I kind of love this because it shows the personality of Paul. He is just at such pains to try to prove to the Galatians how off track they've gone. That he's trying to think of everything to persuade them back to the truth of the gospel. Then in verses 19 through 20, he adds some words here that are a little bit confusing to us.
He says, The law was given through angels and entrusted to a mediator. A mediator, however, implies more than one party, but God is one. The argument's kind of lost on us. Okay, what are you trying to say here, Paul? This is the point he's trying to make. It might not seem like a strong argument to us, but he felt it would be persuasive to the Galatian Christians.
This is the argument he's making. He's saying that God gave his law to the people of Israel. That law was communicated through angels to a mediator, and commentators think that Paul's alluding here to Moses, and, and then the people received it. So you kind of have this long chain. Whereas in the case of this promise that was given, it was simply God coming to Abraham and saying, this is how it's going to be.
I'm going to bless you, and the whole world is going to be blessed through you. Again, what he's trying to do here is prove the supremacy and priority of this promise that God has made to Abraham. So this, once again though, turns us back to the question, so why the law then? If the promise was good enough, if the promise is what really counts, why the law?
Well, he has said, because of transgressions and because of sin. Well, why because of human sinfulness? Why would you introduce that because of human sinfulness? Well, when we look across the writings of Paul, we come to a complete understanding as to why God would add the law in the face of human sinfulness.
Romans 3: 5. The law highlights God's righteousness. Paul says, But if our unrighteousness brings out God's righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? And he says here, I'm using a human argument. So we kind of caught a mid flow here, but the idea here is that the law clarifies the disparity between us and God.
And so, if we're able to see clearly now the difference On the one hand, we see God's perfect righteousness. We see God for who He truly is, and how He is not us. Isn't it notable of how, with the pagan gods, their gods look very much like human beings? Just read the Greek myths. They're terrible, they're terrible gods.
But they reflect humans perfectly. The God of Israel is different. And His law makes that utterly clear. He is perfectly righteous, whereas we are not. The other thing that it does, the introduction of the law in the face of human sin, is that it produces a consciousness on our part of our sinfulness. So this is kind of getting to the other side of this distinction here.
This divide between us and God. Paul says in Romans 7, He says, What shall we say then? Is the law sinful? Certainly not. Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had said, and not said, you shall not covet.
But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead. Once I was alive apart from the law, but when the commandment came, sin sprang to life, and I died. And what Paul is getting at here is the fact that the law, to a certain extent, kind of kicks up our rebellious natures.
It exposes that there's something wrong with the insides of us that God would give us his good law. There's nothing wrong with his law. But when we see something good, rather than embracing it and accepting it, we push back. And what this does is it exposes the fact that we're broken in our hearts. We need to be fixed.
The problem isn't just sins. Very often we focus on that, Okay, I've done, you know, this wrong, that wrong, the other thing wrong. And we think that's the real big issue. And that's, that's a problem. But we commit those sins because we are sinners. We are factories of sin. We have, we're just rebels from our very own heart.
So we need to be fixed from the inside out. Paul continues in verse 10. He says, I found that the very commandment that was intended to bring life actually brought death. For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. So then the law is holy, and the commandment is holy, righteous and good.
Did that which is good then become death to me? By no means. Nevertheless, in order that sin might be recognized as sin, He used what is good to bring about my death, so that through the commandment, sin might become utterly sinful. See, what the law does, in kind of kicking up our sinfulness, is it makes things utterly clear.
We're almost in a worse situation where if we don't know just how bad we are, then we can deceive ourselves to think like, I'm okay, I'm not that bad of a person. But once again, like the analogy I gave the other week, when you see a true line, you can see how bad your free hand is. That's what's going on here.
In light of the law, we see how far off course we are, how broken we are. The law is good. . And because of that we see that we are not, and this then introduces a degree of accountability before God, we know what is good and yet we don't do it. Paul says in Romans three, verses 19 through 20, now we know that whatever the law says, it says to those who are under the, under the law so that every mouth may be silenced and the whole world held accountable to God.
Therefore, no one will be declared righteous in God's sight by the works of the law. Rather, through the law, we become conscious of our sin. You see, when we have the law, and we know what we're supposed to do, and we understand that we're not doing those things, then we have no grounds for bragging. We have no grounds for puffing ourselves up.
And sometimes we still do that. The thing is, is that every mouth is going to be silenced. No one is going to be able to say anything for themselves. Because all of us fall short of the glory of God. None of us fulfill the law in our lives.
What God is doing by introducing the law in the face of human sin is, He's exposing our delusions. And he's pointing us to our need for grace. A grace that is only ultimately seen when Christ appears. In Romans 5: 20, Paul says, the law was brought in so that the trespass might increase. It's like, why would God do that?
Why would God want the trespass to increase? Well, we have the indication here. but where sin increased, grace increased all the more. You see, it would be a really terrible thing if God introduced the law, increased sin, and then He just destroyed us. That would be a really bad thing. But God is kicking up our sinfulness in order that He might finally save us.
Because we cannot save ourselves. Going back to Galatians 3.
Paul says, Is the law, therefore, opposed to the promises of God? Absolutely not. For if a law had been given that could impart life, then righteousness would certainly have come by the law. It can't come by the law, though. Because we're not perfectly obedient. We rebel. But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. We're locked up in sin.
We can't do anything for ourselves, and God has done this so that we might simply receive the promise of salvation given to us in Jesus Christ and inheritance that's received by faith. I think we can kind of think of our situation in this sort of analogous sort of way. You can imagine, imagine that we were caught up in the middle of the Atlantic Ocean.
You're just out there by yourself, right in the middle. Now, between the two points, the shortest point between, basically, I don't know if it's, yeah, it's basically Europe and North America is 2,315 miles. Okay. Long distance. The longest anyone's ever swimmed is 155 miles. So if you're in the middle, there's no making it to shore.
But imagine you're in the water, and you're desperately trying to swim to shore. You're never going to make it. You're going to die. But you're desperately swimming. And then imagine that this Coast Guard cutter comes up. And they say, we're going to save you. Someone's going to jump in. And, uh, bring you on the boat and save you.
But you just keep swimming, swimming, swimming. I'm going to save myself. I mean, you have the right idea. You want to be saved, but you're putting your hope in the wrong thing because you're trusting in your own strength and your own abilities. And it's futile. And this is our situation striving under our own moral efforts.
This is the situation under the law. You're stuck in the middle of the Atlantic Ocean. But God has promised to save us, and he's come up alongside us. And Jesus has come in, and he's just like, I'm going to take you, and I'm going to bring you on this boat. Just stop swimming. And sometimes, actually all the time, I'd say, but especially, sometimes in some very notable ways, God's got to knock us upside the head.
That's what we see in the case of the Apostle Paul. He's striving by his own righteousness, by his own zeal. Paul, persecuting Christians even, and God confronts him on the road to Damascus saying, this isn't the way, you're not saving yourself this way. And so Paul understands perfectly that no one can save themselves by trying to swim to shore when they're stuck in the middle of the ocean.
Paul continues explaining conditions under the law, verse 23. He says, Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian.
So in Christ Jesus, you are all children of God through faith. For all of you who were baptized into Christ have clothed yourselves with Christ. There's neither Jew nor Gentile, neither slave nor free, nor there's nor is there male and female, for you are all wanting Christ Jesus. If you belong to Christ, then you are Abraham's seed and heirs according to the promise.
Under the law, the Jewish people, and really all of us, as far as we have an understanding of the law, we're locked up under sin. Until Faith appears.
The purpose once again is that God is intended to show his mercy to all people. In Romans 11:32, Paul says, for God is bound to everyone over to disobedience, that he may have mercy on them all.
The purpose, as Paul says in verse 24, is that we might be justified by faith because that's the only possible way. There is no way to be justified under the law. And this is, in fact, what everyone's been waiting for. Everyone's been waiting for Jesus to appear. This is what the writer of Hebrews is talking about in Hebrews 11.
He gives this great chronicle of all these Old Testament saints. Great examples of faith. And then he says this, These were all commended for their faith, Yet none of them received what had been promised, since God had planned something better for us, so that only together with us, they would be made perfect.
God was waiting for them to receive the promise of their faith, so that we might be included in Christ. Because Christ opens the door for all people, regardless of race,, provided that they have faith. And this brings back to mind what Paul said earlier in verse 14. He said, He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus.
So that by faith, we might receive the promise of the Spirit. And so because of this, because of this, now that this faith has come, we are no longer under a guardian. Now, this use of the word guardian that Paul's pointing to here is someone who's acting as kind of a nanny over a child. I'm going to leave a little bit here, because I think John's going to probably cover some of this next week in his sermon in Galatians 4.
But the law has been functioning kind of in a nanny sort of capacity, just watching us, saying, don't do that, don't do this, swatting our hand. But now, that faith has come, we are no longer under the guardian of the law. So what does that mean, then? To not be under the law. Does that mean that we can lust as much as we want?
Does that mean that we can cheat, and steal, and do all kinds of sin? No. The point is that the outer requirements, the outer forms of the law has passed away. So, practically speaking, Paul says in Colossians 2, verses 16- 17, Therefore, do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a new moon celebration, or a Sabbath day.
These are a shadow of the things that were to come. The reality, however, is found in Christ. Very similarly, Hebrews 9: 9- 10. This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings, external regulations applying until the time of the new order.
So that's a very helpful word there in terms of thinking about what has passed away, the external regulations. regarding food and drink and ceremonies, things of that nature. What applies now is the commandments that still apply regarding the condition of our hearts. And Jesus talks about this in his Sermon on the Mount, about God's true concern for our hearts. And the thing is, is we can't fix our hearts. Only God can do that. And that's what Christ does.
All these older things have passed away because they were all pointing to Christ and now we live in the time of the new order. So you have to think of it in that sort of way. It's like we're in a new age. There's a time before Jesus and there's a distinct time after Jesus. And the time before Jesus, you should do all those things that the law prescribes.
But we now live in the time of Jesus. And this is why when you read the things in the Old Testament regarding, you know, don't eat bacon, you know, you have to not do anything on the Sabbath. Those things no longer apply now because we live in the new order. And so if this is the case, if faith has come, then we are children of God.
In verse 26, he says, So in Christ Jesus, you are all children of God through faith. For all of you who are baptized into Christ have clothed yourselves with Christ. Now, I want to kind of pick up on something here. And again, I'm going to leave a little bit of this for next week. Um, in case John speaks to some of this.
But, the reality is, is that not every human being is a child of God. You're like, whoa, what are you saying there? What do you mean, not every human being is a child of God? Every human being is made to In the image of God, all of us possess a special dignity because we've been made by our creator in his image.
But that does not mean that all of us are children of God. And the reason for that is because we've rebelled. And when we rebelled, we decided to make the devil our father. And that's just kind of the status quo now. That we decide that we would call Satan our daddy. In Jesus, though, we're reclaimed by God.
And so, the Apostle John points out this distinction between the two. 1 John 3.
And this kind of gets to the element of being clothed in Christ. The Apostle John says this, The one who does what is sinful is of the devil. Because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil's work. No one who is born of God will continue to sin because God's seed remains in them.
They cannot go on sinning because they have been born of God. This is how we know who the children of God are and who the children of the devil are. Anyone who does not do what is right is not God's child. Nor is anyone who does not love their brother and sister.
What John is talking about here is that if we put our faith in Christ, if we have become a child of God, our lives are going to be different. Our lives being different is not the basis of us becoming children of God. The basis of that is Jesus Christ. But the fact is, is that in Jesus Christ, we are different.
And it's because of Jesus Christ that we can be called the children of God. And we are no longer children of the devil. And so if we ask, well, who is a child of God, what determines that? It's simply faith. Faith in Christ. Faith in Christ brings you into the family of God. And so all the other old dividing lines that someone might have pointed to previously pass away.
People would usually maybe point to their national identity, their ethnic identity, their family line, those sorts of things. That doesn't determine who is a child of God. It's simply faith. Paul repeats this again and again in his letters. In 1 Corinthians 12, it says, It is just as a body, though one has many parts.
But all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit, so as to form one body, whether Jews or Gentiles, slave or free. And we were all given one Spirit to drink. And in Colossians 3, verses 9 through 11, he says, Do not lie to each other. Because if you're a member of the body of Christ, how could you possibly lie to each other?
Since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its creator. Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and is in all. In Ephesians 3, verses 4 through 6, Paul speaks of a mystery.
It says, this is the mystery that through the Gospel, the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. That's the mystery. The great mystery that's so often lost on us, we just take it for granted, is that we have become the children of God.
Despite the fact that we are not biological children of Abraham. And that it's simply dependent on our faith in Christ. And so Paul says this in, here in verse 28. He says that we are no longer Jew or Gentile, neither slave nor free, nor is there male or female, for we are all one in Christ Jesus.
You have to appreciate just how radical this statement is by the Apostle Paul. Because, the thing is, prejudice is the human norm. Prejudice doesn't belong to one race or another. Prejudice is a human problem.
And yet, Paul here is saying that those ethnic prejudices, those ethnic lines, is no longer. He also says that your class doesn't matter. It doesn't matter whether you're a slave or free. At that time,
in the first century A. D., about 33 percent of people would have been slaves. Difficult to fathom that.
But Paul says that no longer matters. It doesn't matter whether you're a slave or not. You have to appreciate the practical implications of that. Because what that meant was that someone could be a slave. Humbly serving their master and their household during their weekdays. But outside of that, they could be a leader in the church.
Yes, we don't see the apostles calling for political reform. They lived in an empire. They weren't calling for political reform. But, make no mistake, this is revolutionary. And it's because of this that the whole world has been changed. This was the seeds of change. So that anything that you see in our world today, as far as talking about equality among races, Not looking down upon people because of their social status.
All of that is the fruit of Christianity. It comes from nowhere else. Our world would be completely different if not for Christ.
Paul says in 1 Corinthians 7: 22 Where as the one who was a slave when called to faith in the Lord is the Lord's free person. Similarly, the one who is free, when called, is Christ's slave. See, all the human statuses and divisions pass away because we are all now servants of King Jesus. Likewise, he says there's neither male nor female.
Now, he doesn't mean that there's no gender, there's no genders. It doesn't mean there's no distinctions between the genders. God created man and woman to complement each other. But there is a repudiation here of patriarchal sorts of attitudes. Any sort of chauvinistic sort of attitudes.
And that was something that needed to be addressed. In that time, there was a very popular rabbinic prayer that went like this at that time. It said, Blessed be God that he did not make me a Gentile. Blessed be God that he did not make me a slave. Blessed be God that he did not make me a woman. Notice Paul's addressing that prayer here in these verses.
He's addressing it categorically. Gentile, slave, and woman. Gender.
Paul's saying, all are equally valued. All are the children of God. It's not dependent on your gender, or your race, or your status. All of these people are children of God. This is why he can give this invocation to husbands and wives in Ephesians 5: 3 that creates this beautiful quality and harmony between them where he says however each one of you also must love his wife as he loves himself and the wife must respect her husband and the love that he talks about in that passage is the very love of Jesus Christ who lays down his life for the church.
So the very sum of it that we can find here. It's just bound up in verse 29. It says, If you belong to Christ, then you are Abraham's seed and heirs according to the promise. If you belong to Jesus, the promise is yours. The promise is yours. You are Abraham's seed. Well, how is that? Paul didn't talk about many seeds.
It's not your individual standing. You've been united with this seed. You've been united with Jesus Christ. The one in whom there's many.
It's through that promise, fulfilled by Christ, that we see God's perfect consistency. He does love us. He loved us before we did anything. And He loves us despite all the wrong we have done. And He does remain steadfast in His expectations of righteousness. God is no pushover. He doesn't look the other way.
God sees our sin and addresses it. But not with our punishment. But by sending the Son to be our Savior. The Son who made a sacrifice of Himself. God is able to reclaim us in Jesus and him. We are forgiven in him. We are being restored. And this is the wonderful part. This reclamation is available to anyone, to anyone who puts their faith in him.
Salvation is not just for the Jews. It's for all people, Jew and Gentile alike. In Jesus, we are liberated from the ways in which the world wants to divide us by class, race, and gender. The world celebrates its divisions. We celebrate our unity in Christ. The walls are gone. They're torn down. We are one family in Jesus.
And His inheritance is our inheritance.
Hey there, Pastor Tom here. I hope you enjoyed this sermon I offered to Rockland Community Church. Rockland Community Church is located at 212 Rockland Road in North Scituate, Rhode Island, just around the bend from the Scituate Public High School. We invite you to join us in person or virtually this Sunday as we continue our series through the Letter to the Galatians. It's our joy to welcome you into our community.
Intro/Outro Song
Title: River Meditation
Artist: Jason Shaw
Source:http://freemusicarchive.org/music/Jason_Shaw/Audionautix_Acoustic/RIVER_MEDITATION___________2-58
License:(CC BY 3.0 US)