This is the Truth Network. Forever, thy word is settled in heaven. Psalm one, nineteen, verse eighty-nine. I'm Stu Epperston. Welcome to the special Wednesday in the Word Leader podcast, where we prepare to equip our leaders of this special Bible study outreach breakfast.
Every week to teach through the scriptures. Thirteen Dario locations. There's a men's group meeting, and several of the locations host the women on Thursday morning. Stay tuned. Be encouraged as we jump into this week's Wednesday in the Word.
So when you hear the word curse, what do you think of? You have generational curses. You have curse words. You have ancient curses on old haunted houses, but what about the greatest curse, the saddest curse, the most tragic curse—the curse of the fall and sin, and the awful effects of that devilish temptation and what happened in the garden? Dr.
Sam Horn, we have the curse fall, which culminated on a cursed. One who hung in our place on the tree. A lot in these eight verses or nine verses in our study of Galatians chapter three, verses ten through eighteen. Paul comes out and he does this, Doctor Horn, and it fits right into his doctrinal section. I guess we're right in the we're right in the doctrinal weeds.
If ever there was a doctrinal section, it's Galatians chapter three, Houser. You know that's exactly right, Stu. And looking at how we've been looking at this book, you know, we talked about the first two chapters being deeply personal, and Paul is super burdened about something that's. Happened that puts everything at risk. It wasn't just like a personal disagreement.
It was a gospel difference, and so deep was this gospel difference that it was actually undermining the entire effect of the gospel. Not just Paul's personal ministry, but the entire effects of the gospel.
So we talked a lot about chapters one and two, and and we got the real sense. That there's a lot at stake here, and in order to really understand what's really at stake, and it's like, well, what, what was really wrong with these Judaizers? I mean, come on, they're coming out of Jerusalem. They love Jesus. They talk a lot about Jesus.
What's wrong if they want to put a little Moses back on the table? And so we come into chapter three and chapter four, and Paul he just like unpacks the theological danger. That is there by by unpacking what's happening here in the gospel, and so we looked at the first ten verses last time we were together, and and basically what he's what he's going after is if you do this, if you if you buy into this, you're rejecting the very person who brought you life. The person who brought you life was not Moses. The person who brought you life was the Holy Spirit, and that's where he starts off saying, "If you began in the Spirit, do you think you are going to complete the process by by going back to Moses?" And so, for ten verses, he is talking about the danger.
Of going back to Moses, and he he is absolutely laying out the theological devastation that will come into a person's life if they go back under law after having tasted the Spirit. Right?
So, did you suffer so many things in vain? In verse four, does he who supplies the Spirit to you and works miracles among you do it by works of the law? Or by hearing with faith, and then he brings Abraham to the table because everybody going back to Abraham, right? The Judaizers are going. We got Moses and we got Abraham, and Paul saying we have Abraham, but we have Abraham in a different way than you do.
You're going back to Abraham to prove that you come from his loins. We go back to Abraham because he's the father of our faith. And this is all by faith, and not by works. And so, that's what's really going on. That's why in verse nine he says, "Those who are of faith are blessed with Abraham, the man of faith." And that picks up then with our text today in Romans ten through eighteen.
And and and you could look at this in two ways. You could look at it as the you know freeing us from the danger of the law, or encouraging us to live righteously by faith. And both of those ideas are there. Wow, and you know I don't think the word curse ever conjures up anything positive. And you know, and it's you know we.
We we have we all have different reactions, but I love how it ends up. You know, our our section last week. You know, where he he excoriated them for being foolish for falling into the folly of this law keeping that that only leads to death, and how we're only justified by faith. And then he closes with Abraham, like you said, and he uses this word blessed. Abraham was blessed.
All those that are in the lineage that that call him Father Abraham, isn't that a great song? I'm not going to put it on you today, like I did last week. All those that are that are under Father Abraham, Jew, Gentile, Scythian, Barbarian, whatever your ethnicity, wherever you're from, you are in the lineage of salvation if you have faith and you believe like Abraham did. Yeah, in your sons of Abraham, and you're you're in that state of blessed. And so, Doctor Horn.
Take us through these these verses in Galatians chapter three, ten through eighteen. Help us with the structure and and help us with Paul's thinking because you know we're crossing some sacred ground here because this is the again this speaks to the very essence of Christ's death. Repeatedly he said he said in twenty one of chapter two if Look, if we could be justified by the works of law, then his death is in vain. And then in verse one of chapter three, he says, "Look, don't you see? Christ was visibly portrayed as dying.
You saw the crucified Christ in front of you. We presented him to you. This is the essence of of what he did, not what we do. Yet you keep falling back into this law.
So it's all is as though Paul goes deeper." With his exhibit A, Abraham, father Abraham, and but he he's using this strong language of cursing and of blessing to take us into you know how this works itself out because ultimately, Doctor Horn, we're either all under a curse, which I don't want to be in that curse condition. I don't want to be in the curse quadrant. I don't want to be in that section, or we're all under a blessing. It can't be both ways.
So, yeah, how do you look at these verses if you're teaching through Galatians? That's a really good point.
So, the first thing I would do is in verses ten through twelve, I would really focus in on the curse of works. And Paul actually says that. Look at verse ten for all who rely. The word "rely" there is to put your faith on something. This is where I'm gonna.
This is where I'm gonna rest. Right. I've got to choose where I'm gonna put my feet and what I'm gonna build my life on and what I'm gonna depend on. For my eternity, and how I'm going to relate to God, I'm going to. I'm going to have to.
I'm going to have to land somewhere, and here's where I'm landing. I'm going to rely on the works of the law. And Paul is writing to a group of people who were being seduced by people who landed there. These Judaizers had landed on on a foundation that said, ultimately, I'm going to rest. My relationship with God, my relationship with righteousness, my relationship, my eternal future—I'm going to rest it on the law.
I'm going to rest it on on this works that come under the law. And Paul says, everybody who rests there is under a curse, and that's what he talked about at the very beginning. May they be accursed! Right?
May they be may they be anathema.
So this is a very strong image, right? All of the people who end up saying, "I think I'm going to rest here," you know. In Paul's day, it was the Judaizers, and our day it's Roman Catholicism or Mormonism or any religion that adds works into our eternal future. Everybody who does that, Paul says, you're under a curse, and here's why. The very law that you are resting on, the very law that you claim that you you're you're just going to work really hard to to fulfill, that law wrote something down for you in Moses' day, and here's what it said: Curse it is everyone who does not abide by all things written in the book of the law and do them.
Right. So, in other words, if you're going to rest here, you're going to and and you're you're going to put your faith. Here and you're gonna. This is what you're gonna. This is this is the road you're on.
You have to do everything the law says. You have to do it perfectly, and you have to do it all the time. And that's that's what it says. Everyone who does not abide, you have to consistently, constantly, always be fulfilling the law. And doing the law, not just with your hands, but with your heart.
Right, because the law keeps talking in Moses' day about people who honor me with their lips, but their hearts are far from me. Right. Paul, Moses is constantly going after the idols that were hidden in the hearts of God's people. Before they ever bowed down to a stone idol, they had they had their hearts had been seduced. By those idols, right?
They could, they could keep the laws of the Sabbath day and not sell anything on the Sabbath day, but their heart was greedy for gain, and eventually, what was in their heart came out, and they were buying and selling on the Sabbath day, and they were doing these kinds of things.
So Paul, Paul is actually going really hard at what Moses was going at, and that is this: it isn't just doing the outward things of the law; you actually have to bring. Your heart into alignment with the law, and if you don't do that, you're under a curse. And so, the the law brings a condemnation over everybody because nobody can keep the law with their heart. They may try to keep it with their hands, and like Paul, they could be relatively successful with it. Paul said to the Philippians, when it came to the outer righteousness of the law, I did it.
I was good, but that wasn't enough. Right?
The law was not just going after outward righteousness that you did with your hands. It was going after a pursuit of righteousness with your heart. And so Paul says, "Cursed is everyone who does not abide by all things written in the book of the law." And then in verse eleven, he says, "Now let me let me let me make something really clear. It's evident anybody who thinks no one is justified before God by the law, for the righteous shall live by faith. But the law is not of faith." Rather, the one who does them shall live by them.
So he's now going to pull two Old Testament ways of thinking front and forward. There's there's the way the Judaizers were thinking, and what Moses actually said. If you want to be justified by the law, you have to do it, and you have to do it with your heart and your hands. And then he's pulling out Hosea, which Paul quotes in Romans, right? And Hosea says, "There's another way." The people who want to be justified are going to get there by faith.
They're going to get life because of their faith. The people who want to go to Moses are going to get death because they can't keep the law, and the Bible says, "Cursed is everyone who does not do the law." So if you don't do the law, you're going to get condemnation. You're going to get death.
So if you want to get justified and you want to escape that and you want to get life, you're going to have to get it through faith. And Paul is saying, if you want to talk Old Testament, you got to either go with Moses and the perfect demand and the crushing demand of the law. That puts you back under the curse, or you got to go with Hosea, and you got to get a righteousness outside of Moses. You're going to have to get it by faith.
So that's what's going on here in verses 10 through 12. And these are anchor verses. Like these are verses that we we almost abbreviated and we almost protracted the the study to do these four or five verses in chapter three. In in a split up the next section, we wanted to include the other part, but Doctor Horn.
Now you said Hosea, you might have meant Habakkuk. Habakkuk, yeah, I'm sorry, Habakkuk. But no, but no, but but the important both are prophets. But the but the significance of that is interesting. That Habakkuk, his prophecy came after Moses, right?
So you have Abraham's justified, you know, Genesis fifteen six before circumcision, before Moses, you know, four hundred. We're going to get to that in a second. Four hundred plus years, you know, before any of this, but you have Habakkuk. Making the same statement as a prophet of God after the Mosaic Law, so you know if anyone would drill down on lawkeeping, you know it could have been him. And none of this, Doctor Horn, is to throw shade on the law.
The law will be told is good. Romans seven says the law is good, but you got to understand its role. A fire is good in the fireplace, you know, not not on the love seat. You know, you don't burn the house down if you build a fire on your sofa. But so that that'll be tackled next week, and I don't want to get in the way because I know you're going to hit verse 12 and the rest of the text.
But that just shall live by faith. Absolutely brilliant! It's in Romans, it's in Hebrews, it's here in Galatians, and it's just a great statement that that really hails back to the Abrahamic covenant, and it it puts us in. A standing with God that is not of us, that is not from us, that is not based on our performance. Thank the Lord.
Otherwise, we're toast. Right?
Yeah, it's so interesting, Stu. We're going to get ahead of ourselves here, so let me just make this comment, and and then we'll we'll come back do it next week. But in verse 19, Paul asks this question: If the law wasn't given to make us righteous, why was it given? And we're going to find out the real reason God gave the law in verse nineteen, and the real reason God gave the law was not to make people righteous. In fact, it was to help them see that they could never be righteous.
And the reason that's important is because of something that that happened. Right?
Look at verse twelve in the text. The law is not of faith. The law is like this: rather, the one who does them will live by them. All right.
So obviously, I'm in trouble because I can't live by them. I can maybe do them a little. I can I can be pretty good with my hands, but I have no hope of keeping the law in my heart.
So if I'm under a curse, what what's going on? And and the whole thing in verse 13 is Messiah. He uses the word Christ intentionally, the Messiah that Moses talked about, the Messiah that the entire Old Testament points us to, redeemed us, released us, removed us from the curse of the law, and He did it by becoming that curse for us. This is substitution language. And the reason we know this is because of something that Deuteronomy said.
Deuteronomy, there's a text in Deuteronomy 21 that says anybody who is hanged on a tree, anyone who's executed, anyone who is publicly executed and his body is hung up on a tree, is under a curse. This is what you do. When when somebody's under the curse of condemnation, you execute them publicly, and you display that their death was righteous because of the curse that they were under.
So when Jesus was placed on the tree, the cross, he was put there to declare something, and the person who put him there was God. He was put there. To declare to the world that God, His Father, took the entire weight of the curse of the law that everybody who's trying to live under law is under, and put it on this man, and this man became the substitute for everyone who was under the curse of the law if they would come to him by faith. If they would stop trying to earn righteousness by keeping the law, and they would come to him by faith, he would take the curse for them in their place, and he would take their penalty, and they would receive his blessing, which was the blessing of Abraham. And that's what verse fourteen is saying.
So that in Christ Jesus, who is Christ, Paul says the Jesus you all hate. The Jesus the Jews are trying to tell you isn't enough. The Jesus that they're coming and giving lip service to, but they're trying to get you to hurry up and get back to Moses, who's way better than Jesus. That Jesus actually is who Moses was talking about. That Jesus is your Messiah, and and He was hung on a tree by His Father, so that He could take the curse you are under and remove you from it, rescue you from it, right?
So that in Christ Jesus, the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. You know there was a promise, right? There were covenants, but God made promises, and one of the promises that He made is that one day He would put His Spirit in the heart of His people, and that Spirit would give them a new heart and a new power and a new ability to keep the law. That Moses looked at the entire nation of Israel and said, "My heart breaks for you, because your eyes are not able to see, your ears are not able to hear." And your heart is not able to receive this law that could bring you so much light, but you don't have the heart for it. You don't have the eyes for it.
You don't have the ears for it. But one day, God is going to send His Spirit to open your eyes and open your ears and give you a new heart, and He's going to give you a power to do the law that you can't do right now. And Paul is referring to that here. He's saying that promise has come to the Gentiles. You Galatians got a promise that God gave you as people.
They haven't got that yet. They're going to get it one day. But right now, that promise has come to you.
So don't go back to Moses. That's the whole idea here.
So that's what's going on in verses thirteen and fourteen. In verses ten through twelve, we we see the curse of the law, and and in verses thirteen and fourteen, we see the Christ who took the curse and released us from it. And then he continues on, I guess, with this theme and introduces this word "promise," which is such a cool word that we, yeah, you know, the old the old country preacher asked the question, you know, are you standing on the promises or are you sleeping on the premises?
Well, here here's a great promise tied in with how we are saved and how we are sanctified, and it all comes back to by faith. Versus the law.
So, how would you articulate or or create a path for us in these final few verses through 18? Because the thought does continue. I mean, yeah, no, that's right. 19, 20, 21. But, but again, the question in verse 19 that we'll get to next time is, what's the purpose of the law?
And of course, we've been asking that, and Paul's been explaining that. But here, he's going to go more graphic, and it's going to be very. It's so important to understand that. But we'll hold off till next. Week, but getting us to verse eighteen, Doc.
How would you? Yeah. How would you kind of frame these final four or five verses?
So ten and twelve is the curse of the law. Thirteen and fourteen. Is Christ removing that curse by becoming it, right? Taking it on Himself. That's why He had a crown of thorns.
If you think about thorns in Genesis, they represent the curse, and now He's got the curse on His head. He's hanging on a tree. He's doing exactly what Moses said, and He took the curse for me.
Now, here's here's the tricky part in verses 15 through 18. Paul Paul says you need to know. That a promise was made to Abraham, that has now come to you Gentiles, and these Judaizers are trying to get you back to Moses. And if you go back to Moses, you're you're going to lose the promise because the promise was never made to Moses. On an individual level, as a a son of Abraham, yes, but as the spokesman for Israel.
As as the representative of Israel, this promise was never made to Moses. There was a promise made to Moses, and there was a covenant made. I'm sorry, there was a covenant and a promise made to Abraham, and there was a covenant made to Moses. The covenant that was made to Moses resulted in a curse on everybody. The promise that was made and the covenant that was made to Abraham resulted in a spirit that brings life for everybody, including Gentiles.
Right, so we got to talk about this. And so he says in verse fifteen to give you a human example. Even with a man-made covenant, no one can annul it or add to it once it's been ratified. In other words, when you have a covenant that's been given and ratified, nobody can change the covenant except the covenant giver. It's been ratified.
So God gave Abraham a promise, and whatever happened with him and Moses, four hundred years later, didn't change the original promise. All right.
We're going to find out why we get a second covenant four hundred years later in verse nineteen, but it wasn't to annul or to void the original promise that he gave to Abraham.
So let's go and look at that original promise. Look at verse sixteen: the promises that were made to Abraham and to his offspring.
So yeah, there was a covenant made with Moses, but it didn't change or nullify, and a much earlier covenant that was given to Abraham and to his offspring.
Now, what's all that about?
Well, he goes on to say it does not say. In other words, the original promise in Genesis does not say to offsprings plural, referring to many, but referring to one. And to your offspring, who is Christ.
So, here is the thing we miss: the promise of Abraham was not made to the Jews; it was made to Christ. That's what Paul is saying here. This promise that God gave to Abraham, that was going to be a blessing, was a promise He made to a very specific son. And the son is Christ, right? You can see that in the text.
This is what I mean: the law, which came four hundred thirty years afterwards, does not annul a covenant previously ratified by God to make that promise void, because if the inheritance comes by the law, it no longer comes by promise. But God gave it to Abraham by a promise.
Okay, so here's the deal. God said to Abraham, "I'm making a covenant with you. I'm going to give you a land. I'm going to give you a descendant, and I'm going to give you a blessing. And I'm going to make a promise to that descendant that he's going to get an inheritance." And the inheritance is going to be a kingdom that I described in Daniel seven.
There is a kingdom authority. He's going to rule over that kingdom on the earth, and I am going to give him brothers. I'm going to give him brothers and sisters who look like him. And those brothers and sisters that I'm promising him are not going to come because of the law. They're going to come because of the spirit.
And so, the promise that I am giving to your descendant Messiah isn't just a kingdom, and it isn't just power and dominion and authority. The promise I am going to give to that son is that I am going to give him many sons. Many brothers and sisters who are going to look like him, he is going to be the preeminent one among many sons, and those sons are never going to come to saving faith and righteousness through Moses. They're going to come through promise. And they're going to come by means of the Spirit.
That's why he says back in verse one, "If you began in the Spirit, if the Spirit is the one who brought you into this glorious inheritance that God promised His Son and made you a co-heir, if the Spirit did that, why in the world are you thinking about going back to Moses? All Moses could give you was a curse. All Moses could deliver you over to was death. The Spirit." That God promised. When he made a promise to Abraham's son, Messiah Christ, is the one who is fulfilling that promise among the Gentiles.
God promised Abraham that one day he would have a son, and he promised that son, "I'm going to give you many other sons, many brothers are going to look like you and be glorified with you, and going to rule and reign with you, and they're going to honor you, and they're going to serve you, and they're going to love you, and they're going to be just like you, and they're not going to come by Moses." Are going to come by the Spirit, and here are Moses. You know Moses' disciples coming. Hey, whoa, whoa, whoa, whoa! Hang on a second. You can't get there through Jesus.
You got to go back to Moses. And Paul's saying, "Listen, God didn't make that promise to Moses. That was 430 years later. He made the promise we're talking about to Abraham." So buzz off! I mean, you ought to know Greek to know the buzz off part.
But that's what he's saying. Don't go back to Moses because you didn't get here by Moses. You got here by the Spirit. The Spirit is the promise of of God to put a new heart in you, new eyes, new ears, so that you would love God with all of your heart. You would you would love His Son, and that you would be glorified with Him.
And so that's that's what's going on here. That's why I love this section, and and then that brings the question. All right, so what about the law?
Well, why did we get the law 430 years later? Ah, Paul says, and we'll have to wait till next week to get to the ah, because it's awesome when you start realizing why we got the law. Yeah, it's very good. It's a you know here here's the the challenge I have, Dr. Horn, maybe listeners and other teachers, you know, share this with us.
Is that is, I'm getting a lot of questions. I've had I've been peppered with some questions early on. That Paul beautifully answers, but you got to wait a couple chapters, you know. Yeah, right. And so I mean, you know, right out of the gate, he says you're he anathemizes those who add to this gospel.
Like, well, what are they doing adding to the gospel?
Well, they're sprinkling law in there.
Well, what's wrong with the law?
Well, that's the whole. That's the beauty of of teaching through the scriptures, and we have to offer some, you know, some some really good indicators along the way, and Paul does. But man, when you let it work itself out, I think there's going to be a lot of folks that say, "Aha, I get it. I get the role. I get the place." My, my, my.
One of my big takeaways is the curse and how the curse came upon man. You know, Romans five by one man sin, sin entered the world and death by sin. The first Adam, First Corinthians fifteen, enunciates this as well. You have the curse that came about from eating of the tree of life. You have a curse fast forward in Jesus Christ on the tree of death at Calvary, dying in our place for us as a curse, so that He could bring to us and make us sons of God and sons of Abraham.
He can bring a blessing.
Well, and that's why, and I really hope folks don't miss this. Rich gospel. I mean, it can't get any more graphic and more beautiful than that. Ganda, Doc, and yeah, your thoughts on that?
Well, well, that's why Jesus uses eating language when he talks about his body, right? And what happened? And the Catholics will say, "See, that's why you need communion. Communion is a big part of how you get grace." Well, no, that's not at all what's going on there. In other words, to your point, how did we fall?
We fell in Adam. When did Adam fall? He fell at a tree, and what did he do? He ate. He participated in something forbidden.
He bought into the wisdom of the serpent, right, and and that led him to disobey, and he ate.
So, what happens at the cross? There's a second tree, and we and somebody tasted death for us, right?
Somebody experienced death for us. And and what I'm doing at that tree is I'm eating. I'm I'm I'm fully immersed in in tasting what he tasted. I am crucified with him. Nevertheless, I live.
I was raised with him. I fully entered into that. It's not that I somehow magically eat his body and drink his blood like it's some some magical thing that happens. It's the symbol of what happened at that tree that I've got to fully enter into. I've got to enter into the experience of his death.
That's why in Galatians two twenty and in Romans five we were crucified with him. We were put to death with him when, when he was when he was crucified. Nevertheless, we live. How we were raised with him?
Well, that was two thousand years ago. You know, think about it this way: if the King of England sent me a letter and said to me, "Dear Sam, you know, hope you're doing well over in the in the former colonies. It's been a it's been a minute since we talked." And I hope things are going well with you and Beth and the kids and and the grandkids. But but I I'm writing to let you know that on the 24th of October you got to show up in in Buckingham Palace and and you got to swear an oath and we're we're conscripting you into the British Army. I know I know you're a little old for that, but we're desperate.
We need we need good solid you know men to get into armed forces.
Some of the conflicts we're in. And so, October twenty fourth. Expect you to be there, and there are severe penalties if you don't come. And I am going to look at that letter, and I am going to write back and say, "Dear, dear Charlie, thanks for your your nice note, but I am actually not showing up on the twenty fourth because you have no authority over me." Yeah, two hundred fifty years ago, we had a little party in Boston, and the tea—you know—a little tea party, and then we had a little couple of skirmishes, and we kick your butt, and and we we put that to death. You you you don't have any authority over me anymore.
And he could write back and say, "Well, you weren't there. Two hundred fifty years ago, you weren't even born. My record is you were born in nineteen sixty four.
So, yeah, absolutely not. I participated in that Declaration of Independence. I participated in that war. I participated as an American citizen and get the benefits of that two hundred fifty years later. And everybody gets it.
And that's the idea." Two thousand years ago, my champion went to war for me, and he issued an independence from sin. He rescued me from the curse of the law. And when Moses comes back and says, "Hey, I need you to come back over and start obeying again," I'm going. That ended two thousand years ago. Yeah, well, you weren't there.
Actually, I was. I was put to death in my champion. I was raised from the dead in my champion.
So actually, 2,000 years ago, I may not have been born, but I was there, and the effects of it are actually true for me today.
So that's what Paul's going at here, and and that illustration really puts it into perspective for me. Right?
I am in Christ, and what happened to Christ happened to me, even though it was thousands of years ago. And that's why this in Christ doctrine is so important. Oh, Amen! It's Christ in our place. It's the heart of the gospel.
It's the heart of what the apostles teaching. And every force in hell comes against this. And we have a gospel. We are made sons. We have a promise of God that is is sure.
And as bright, well, I think one, one, I heard one pastor say, or one great Puritan said that our future is only as bright as the promises of God, right, Doctor Horn.
So, a lot to rejoice in in these verses, Galatians three ten through eighteen. We'll come to verse nineteen and round out the chapter, Lord willing, next time. But Doctor Horn, any closing thoughts? And any, love, love to have you pray, pray over our leaders and anyone that's involved in this. Yeah, let's let's do that.
Thank you so much, Stu, for your your passion to open up these Bible studies. And I think we're just given truth, and the truth makes us free, right? You know, now that we're under faith, you know, we we are sons of God through faith. And as many of us, as we're baptized, we're united to Christ. We put on Christ.
We don't need Moses. We love Moses. We respect Moses. We're thankful for Moses, and Moses continues to remind us of God's righteous character and His moral expectations. But we'll never get there with Moses.
I'm so thankful we have Christ, and and God promised Him. A spirit that He would put in His sons and daughters, and we have that spirit, and so I'm thankful for that.
Well, let me pray for us, Lord. Thank you that the blessing of Abraham has come on those of us who are Gentiles. We never expected it; we certainly didn't deserve it, but we're thankful for it. And Lord, we got that because of a promise You made to Your Son that there would be many other sons that You would bring to glory, so that He could be the preeminent one among all of us. And Lord, He is.
And we know that because of another promise, and that is the promise of your Spirit that dwells in us. And so, Lord, we love you, and we thank you. In Jesus' name, Amen. Thank you, Doctor Horne, and thank you for joining us for this Wednesday in the Word podcast. Learn more at WedInTheWord dot com.
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