A study of Genesis 11:31 through 12:5 about a family that stopped short. God called Abram out of Ur to a land He would show him, but Terah led the family only as far as Haran and settled there, and there he died. Pastor Robert Rohlin uses that detour to ask what kind of legacy a father leaves, and he names the pastors in his own family line who shaped the generations after them. Children are blessed when parents obey God, and they inherit the stopping place too. If your walk with God has quietly parked somewhere short of where He sent you, this message asks why.

An expository study of Galatians 6:11-17, the close of the letter. Paul takes the pen from his scribe and finishes in his own large handwriting, which Pastor Robert Rohlin treats as Paul underlining the point rather than as a note about his eyesight. The men pushing circumcision on the Galatians wanted a good showing in the flesh and wanted to avoid persecution for the cross. Paul answers that he will boast in nothing except that cross, and that what counts is neither circumcision nor uncircumcision but a new creation. He ends by saying he bears the marks of Jesus in his body, and this message asks what marks our own discipleship has left.

A study of Galatians 6:1-10. Paul tells the spiritual ones to restore a brother caught in a trespass, and the word he uses is the word for setting a broken bone. Pastor Robert Rohlin holds on to that image, because a bone is set gently and with the aim of healing, and the same verse warns the one doing the setting to watch himself. From there the passage moves to bearing one another's burdens, to each man carrying his own load, and to the law of sowing and reaping that no one mocks. It closes where the message closes, with a call not to grow weary in doing good.

A study of Galatians 5:24 through 6:1 on living by the Spirit. Pastor Robert Rohlin starts with what is already settled, that those who belong to Christ have crucified the flesh, a decisive act completed at conversion rather than a project we are still working on. Sin was not made inactive when we received Christ, but it was judged and paid for, and the believer is told to reckon that true. The message is direct about self-effort, which cannot conquer sin no matter how sincere it is. Then it turns practical, because walking in step with the Spirit shows up in how gently you handle a brother who has fallen.

A study of Galatians 5:22-24 on the fruit of the Spirit. Pastor Robert Rohlin makes a point the English hides, that the word fruit is singular, so this is one fruit with nine sections, like an orange, and not nine separate items to collect. It is also not our fruit but the Spirit's, produced in us rather than manufactured by us. He groups the nine into three for worship, three for outreach, and three for conduct, and works through each one with a Scripture and a place to apply it. Set against the works of the flesh listed just before it, the contrast makes plain which life a person is actually living.

Guest preacher Dale Thornton preaches on two of the best words in the Bible: but God. Ephesians 2 says we were dead in trespasses and sins, and then Paul turns the whole sentence with mercy that is rich and love that is great. Brother Thornton names the condition that made an intervention necessary, that we were dead, diverted, depraved, and doomed, and then walks the intervention itself as personal, precious, and profound, settled before the foundation of the world. He points to Abraham, Joseph, David, and Saul of Tarsus, men whose lives God simply broke into. If you have ever thought you were past reaching, this message is about the God who does the reaching.

A study of Galatians 5:13-21 on what Christian freedom is actually for. Paul says we were called to freedom, and then immediately guards it, because freedom is not an opening for the flesh but a reason to serve one another in love. Pastor Robert Rohlin spells out what the believer is free from, which is the guilt of sin, the penalty of sin, the daily power of sin, and the demands of the law. Then he turns to the war Paul describes between the flesh and the Spirit, and reads the plain list of the works of the flesh. The warning in that list is blunt, and this message does not soften it.

A Christmas message that takes apart the nativity scene most of us carry in our heads. Pastor Robert Rohlin shows what Scripture actually says and does not say, since there is no donkey, no innkeeper offering a stable, and the wise men came to a house rather than to the manger. Then he asks the question most Christmas sermons skip: why this particular manger, and why did it have to be this one? He explains why God marked His Son's birth with prophecies precise enough that Israel should have recognized them. The message closes with a plain explanation of how a person is reconciled to God.

A Christmas message from Galatians 5:1-12. Pastor Robert Rohlin ties the chapter back to the end of Galatians 4, where Isaac's birth to a ninety-year-old woman prefigures the supernatural birth of Christ, and he calls freedom in Christ the ultimate Christmas gift. Then comes the warning. Paul says that if a man is circumcised in order to be justified, Christ will profit him nothing, because adding to the gospel subtracts from its power. Pastor Rohlin is careful to explain that Paul was not against circumcision itself, since he had Timothy circumcised, but against the teaching that made it necessary for salvation. The charge at the end is simple: stand fast, and do not go back to a yoke of slavery.

A Christmas message from Galatians 5:1-12 on the freedom Christ purchased. Pastor Robert Rohlin connects it to the end of Galatians 4, where Isaac's birth to a woman long past childbearing age points ahead to the supernatural birth of Christ, and he calls that freedom the ultimate Christmas gift. The warning that follows is sharp. Paul says that a man who is circumcised in order to be justified gains nothing at all from Christ, because adding to the gospel subtracts from its power. Paul was not opposed to circumcision itself, since he had Timothy circumcised for the sake of a wider ministry, but he was opposed to any teaching that made it a requirement for salvation.