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Would you take your Bibles and go back to Galatians chapter 5? In the year 46 or 47 AD, Paul and Barnabas, on what we now remember as Paul's first missionary journey, They left the church in Antioch of Syria. There's a couple of Antiochs in the ancient world. This is Antioch of Syria. And they traveled by boat to the island of Cyprus. They traveled across the whole island of Cyprus. They take another boat and they travel up into what was called Asia Minor, which is today modern Turkey. And they go through this, it's a very mountainous region, some mountains are some 2,000 feet high, right off of the sea level of the Mediterranean. And they travel through the southern, the Roman province of southern Galatia. And by God's grace, this is recorded in Acts 14, they plant churches in Antioch of Pisidia, Iconium, Lystra, and Derbe. These are the churches of Galatia. The churches were naturally full of very young converts. The majority of these converts were not Jews. They were Gentiles that were ethnic people of the land. And within a matter of months, these teachers, what Paul knew to be as false teachers, somehow infiltrated into these churches, not just one church, but he writes to the churches of Galatia. They infiltrate these churches in this Roman province. And they infiltrate not only the pews, but even the pulpits of these churches. And now these new converts are forced to listen to the preaching of another message. And these teachers have an advantage when they come. because they're from Jerusalem. And they can say, we have been with the apostles. We know what the apostles teach. Let us clue you in now to the real teaching coming from the fountainhead of Jerusalem. And what they were teaching, essentially, was that faith in Christ is good, Faith in Christ is essential, but faith in Christ is not sufficient. They were teaching what someone has called Christianity Plus. Christ Plus. And for them, the plus was the Mosaic Law. To be saved, you had to have Christ of Nazareth, who was crucified, who rose again, plus A submission to and obedience of the Mosaic Law in all its forms. Now Paul, in response to the situation, writes what we could call an explosive letter. Because confrontation is essential. Confrontation is a duty when error is around. And Paul writes and he says to them, God does not demand that you keep the law to be saved because Christ Jesus already kept the law for you. And Christ does not demand that you be punished for your failure to keep the law to be saved because Christ has already suffered that punishment for you. And he writes to show them that the place of the law is not to save you. The place of the law is to show you that you need to be saved. There's a misapplication of the law going on in these churches. He's told that, in fact, in the end of chapter four, if you can remember back this far when we cover these verses, that to trust in the law is to be an Ishmael, a merely natural child without any of the rights, but to trust in Christ by faith is to be an Isaac, to be adopted, as they'll say in chapter 4, with all the rights and privileges belonging to the sons of God. Now, here in chapter 5, which we read a little bit ago, Paul gives them two choices. It's like he's pushing them further and further back into a corner to where they can't escape and they must make a choice. And the choices are, first of all, from the viewpoint of the pew, or you could say those who believe, that's verses 1-6. And then he kind of shifts his focus from the viewpoint of the pulpit, those who teach, our text for today, verses 7-12. Now the choices, just to go back through those first six verses to catch us up to where we are, the choices between which they must choose are between standing fast or between being entangled. Or you can put it this way, between liberty or between bondage. Those are the two religious viewpoints from the standpoint of the pew, from those who believe. Look at Galatians 5, verses 2 through 4. This is really choice number one. Behold, I, Paul, say to you that if you be circumcised, Christ shall profit you nothing. For I testify again that every man that is circumcised, he's got to keep the whole law. Christ, therefore, has become of no effect. You that are seeking justification through the law, you've fallen from grace. The key word there is circumcised. It's a summary of their total position. This word really sums up their gospel. They're declaring that Christ is insufficient. What you need in Galatia is circumcision. You come to Christ, Paul's saying, look, you come to Christ because you say you can't save yourself. Why would you come to Christ? And yet you go and you get circumcised. Because you say that you can save yourself and you can't have it both ways. Either you can do it or Christ can do it, but you can't have it both ways. Now, the second choice that he offers is in verses 5 and 6. And notice his use of the word we. This is a choice that Paul has made for himself. And you'll see that the key word in these verses is faith. He uses it twice. Verses 5 and 6. For we through the Spirit... See, faith is not a work. It's a working of the Spirit in us. We, through the Spirit, wait for the hope of righteousness by faith. For in Christ Jesus, circumcision isn't anything, nor uncircumcision for that matter, but it's faith which works by love. See there in verse 5, by faith we wait. That is, we wait for the final outcome of our salvation, being received up into heaven. And we don't work for it, we wait for it. So the Christian then is not someone who strives anxiously to somehow meet a certain standard. The Christian is someone who rests on divine promises. And resting, he waits. Because he has a perfect record in heaven. The sin issue has been settled. And no one can pluck him out of the hand of God. He's a freeman waiting to go home. Now, in verses 7-12, he gives us the ways in which those who preach those two ways are different. First, it was the way those who believe are different. Now he's going to talk about preachers, because you have preachers that are insisting on Christianity plus, and you have preachers Paul, essentially in this chapter, who's insisting on Christ alone. And the focus now is going to be on the teachers. Preacher number one is the focus of verses 7 through 10, and preacher number two is the focus of verses 11 and 12. Let's read the text again, because that is our purpose, to understand these verses. Galatians 5, verse 7. He did run well. Who did hinder you that he should not obey the truth? This persuasion comes not from him that calleth you. A little leaven leaveneth the whole lump. I have confidence in you through the Lord that ye will be none otherwise minded, but he that troubleth you shall bear his judgment, whosoever he be. And I, brethren, if I yet preach circumcision, you notice how he shifts now the focus to himself, from these other men, now to himself. If I preach circumcision, why do I yet suffer persecution? Then is the offense of the cross ceased? I would, this is my desire, that they were even cut off, which trouble you. Now, verses 7-12 has been called, and I quote here, a rambling collection of pointed remarks, rhetorical questions, proverbial expressions, threats, irony, and climaxing it all, a joke of sarcasm. Kind of just a, you know, Paul just giving in and just letting go. In fact, verse 12 has been called by one commentator, the crudest and rudest of all Paul's statements. And the rendering in the King James is really quite inaccurate, okay, to express the force of the original. This is how one translation puts it. As for those agitators, I wish they would go the whole way and emasculate themselves. I mean, that's strong language. And we'll come back to it later, but I point it out now to make the point that this is no small matter for Paul. We didn't come in here and we're not dealing this morning with little niceties of theology. We're not splitting hairs. This is something that really, to use the expression, gets Paul worked up. And what those false teachers were doing was nullifying the grace of God through the addition of religious works. That's what they were doing. When you add a word, they were nullifying the grace of God. And do you know, are we convinced of this? That religious nullification of grace is the worst of sins. This is worse than adultery. This is worse than homosexuality. religious, especially when it's religious, religious nullification of grace to nullify the grace of God by the addition of religious activities. And Paul is understandably moved. I mean, these teachers had come in and they infected a whole geographic area, the whole area of Galatia, and in multiple churches. This is not just one guy in the church who's over here preaching these things, or even one family that's fallen for this, or even one little local church that meets somewhere in Derby or something. These are the churches of this whole region of Galatia, and the teaching that has infected them, it's not harmless, it's not benign. We talk about cancer that's benign. This is... What's the opposite of benign? This is malignant. There you go. Thank you. Let's begin by considering, first of all, this is my first point, the false teachers. Verses 7-10. Verse 7 gives us the impact of their false teaching. Teaching is never benign. It is what? Malignant. You can't have a good church with bad doctrine. And you can't have a good person with bad theology about salvation. Paul writes to Timothy and he speaks, he says that irreverent babble will lead people into more and more ungodliness. You see the effect of bad teaching? Irreverent babble will lead people into more and more ungodliness. It's never an indifferent sort of thing. Orthodoxy, which we say is right teaching, is intimately connected with what we call orthopraxy, which is right living. And they can't be separated. And notice the promising beginning that they did have. Look at verse 7. You did run well, or you were running well. This is not the only time that Paul compares the Christian life to a race. In fact, when Paul got to the end of his life, he says, I finished the course. He liked that metaphor of the Christian life. And that's how Paul and Barnabas had left these people. When they'd come, they'd travel through. They'd stay probably very little time at each of these churches. But when they left, these people in these churches were running well. I mean, they were on the track. They were speeding down the track, going the right direction, full of energy, doing the right thing. They were doing right. They were running well. But notice the impact of the false teaching. False doctrine, and by that I mean wrong ideas and teaching about God, never leaves an individual on a good footing. In fact, you notice for this verse, it doesn't even leave him on a footing. It trips him up. He did run well. Look at verse 7. Who did hinder you that ye should not obey the truth? That word hinder means to cut in. He's saying who cut in on you? And the whole imagery here is of the race track. If you were running well, who cut in on you? Some of you might remember the 1984 Olympics in Los Angeles, I think, and the famous American runner named Mary Decker and what became the famous 5,000 meter race. And Mary Decker was ahead in the race. I think it was about 2,000 meters down the track. When this former South African turned English runner named Zola Budd, who was famous because she always ran barefoot, when she passed her up on the outside of the track and right after she had passed her up, she began to cut into the inside to take the curve and it resulted in a collision and Decker fell and hurt her hip. She wasn't able to continue the race. And at first, the other runner was disqualified. In fact, they said that the boos were so loud that she lost her concentration. She ended up finishing seventh, although she was in the front. But she ended up being reinstated because they said it wasn't her fault in the end. But Mary Decker always claimed that she'd been cheated, that she'd been cut into, and that she'd been tripped up by a runner coming around her and going into that inner lane. But in Greek times, the way they would run, there weren't even lanes. They would start from a straight line and they would they would run to a pole and They'd have to run around the pole and run back to the line And if you can imagine, you know, we do this with the Bible Club kids Sometimes you imagine, you know six or twelve grown men running at full stride all trying to go around the same pole You can imagine, you know the trips and bumps and in and and shoves that must happen, whether intentionally or not. And somebody's going to end up on the ground. Somebody's going to be cut into and tripped up. And that's exactly the imagery that Paul has in mind in verse 7. The Galatians were running the Christian race full speed and doing mighty fine. Who, he says, cut in on you and tripped you up. He's not asking for names and addresses. He's not saying, who was it? I want to know. Send me their names. He's really saying, who do they think they are? It's kind of like in chapter 3, verse 1, where he says, who's bewitched you? Who could do this to you? I mean, who do they think they are? Who do you think they are? And who do you think they are to trip you up and keep you from obeying the truth? See, he's calling attention to the impact of the false teaching. It's hindered them. It has tripped them up. It has turned them away from obeying the truth. And there's a really interesting juxtaposition, which is when you place two things side by side, of two ideas in this text. In verse 11, you notice, if you'll drop down to there with your eyes, you'll notice that he talks about the offense of the cross. That word really means stumbling block. It's the same word in 1 Corinthians 1.23, but we preach Christ crucified unto the Jews, a stumbling block. Same word. He's saying the cross is a stumbling block. So what he's saying there is that preaching true doctrine, that is salvation through the cross work of Christ, trips up unbelievers. But the preaching of false doctrine trips up believers. Of course, it trips up unbelievers, too. And notice that word obey in verse 7. It's closely related to the word, in fact, if you can look at it in Greek, it almost looked the same. It's closely related to the word persuasion there in verse 8, where he says, this persuasion cometh not of him that calleth you. And it's the exact same verb in verse 10, where he says, I have confidence. I have confidence in you through the Lord. So the word is really kind of halfway, the meaning is kind of halfway between the verb to believe and to obey. I like to think of it as it's a conviction or persuasion that results in action. And it's a word used by King Agrippa when he said to Paul, you know, almost thou persuadest me to be a Christian. It's this word. And Paul is saying here, who has cut in on you to keep you from being persuaded by the truth to act on the truth, to obey the truth? And that is the impact of their false teaching. It's not benign. I'll just pause here to make two applications, or really two ways that Christianity plus or plus Christianity expresses itself in our day and age. The first one is by requiring the addition of an act in order to be saved. But the second way this expresses itself is by assuming the presence of an act has resulted in salvation. Do you understand the difference? Because the first one says this, you need to do this in order to be saved. You know, they come knock on your door and they say, you need to do this in order to be saved. That's one way it's manifested. But the second way, it says this, well, because you did this, you must be saved. Now, I challenge you to go to the majority of funerals in America and listen to how the preacher talks. We know this person was such a kind and gentle person. He loved his family. He would give the shirt off his back for somebody. And what are they leading people to believe? That because he's done this and this and this and this, the assumption is that what? He must be in heaven. And the very fact that they don't clarify it is proof that the assumption is so ingrained into the American culture that all a preacher has to say is, well, he's been a good person, he's done this and this and this, and everybody immediately is assuming, oh, he must be okay with the Lord now. Why is that? Why is that assumption so common? It's because of the impact of false teaching. False teaching has an impact, not only on unbelievers, but even a church that's running well. Secondly, in verse 8, he brings out the origin of their false teaching. Look at verse 8. He says, this persuasion cometh not of him that calleth you." You know, when you went to school, you probably learned different figures of speech, okay? One that you probably still remember, one of the only ones you probably still remember, is the metaphor. What is a metaphor? A metaphor is an implied comparison in which one thing is said to be another. Jesus says, you are the salt of the earth. That's a metaphor, a comparison in which he says, you're the salt. Another one is the euphemism, where you substitute a less offensive word for a more accurate word. Instead of the more accurate word, you use the less offensive word. I don't need to give you examples of those. But this is a figure of speech here in verse 8. This is called a litotes. which is a figure of speech in which the writer affirms something by denying its opposite. For example, Psalm 51.17 says, A broken and contrite heart, O God, Thou wilt not despise. What's he affirming when he says, Thou wilt not despise? He's affirming the opposite, right? That you'll accept this. It's a literary way of enforcing that. Now, Paul here is affirming something by denying its opposite. This persuasion cometh not from him that calleth you. It doesn't come from God. He's speaking here of the origin of their false teaching. This teaching does not have a source in Him who not only called you in the past, but you notice He uses the present, who is presently calling you even today. It's like the song that says, day by day His sweet voice call us, saying, Christian, follow Me. It doesn't come from that. And if it doesn't come from God, then what is he affirming or what is he saying about its origin? When he says, this doesn't come from God, what's he saying? He's affirming the opposite. You know, to Timothy, he actually wrote about doctrines of demons. by which he wasn't saying this is doctrine about demons, okay? Demiology, I don't know what you call it. I don't think there's a term. He's saying this is doctrine that has its source in demons and in the devil. That's what he's saying here. Look, this doesn't come from God. What's he saying? It's obvious to the reader. Notice then in verse 9, where he brings up the result of their false teaching. He's talked about, you know, it's a fact, it's origin. How does this result in the end? He brings up a proverb, a true saying, and he says, it's this, a little leaven leaveneth the whole lump of dough. The idea is from bread making. You put a little leaven in, the whole lump of dough rises. It's kind of like our saying when we say, just one rotten apple spoils the whole bunch or the whole barrel. Benjamin Franklin is quoted as saying, for one of a nail, the shoe was lost. He's talking about a horseshoe. For one of a nail, the shoe was lost. For want of a shoe, the horse was lost. For want of a horse, the rider was lost. For want of a rider, the battle was lost. And for want of the battle, the kingdom was lost. All for this, for want of a horseshoe nail. And that's what he's talking about here. It's a little lump, but it leavens the whole... It's just a little yeast, but it leavens the whole lump of dough. Do you know that in the New Testament church, Nobody in the name of Christ had preached salvation by works before these men. This is probably the earliest of Paul's letter. So it didn't take long. But before this time, no one in the name of Christ had preached salvation by works. And you know what? Now, for more than 20 centuries, this has been being preached all over the world in the name of Christianity. Truly, a little leaven leaveneth the whole lump. And you look at all these denominations that were started, and the whole denomination became infected. by just a little leaven. That is the result of false teaching. And he could be saying by this, one of two things, just one point of false doctrine can spoil your whole life. He could be saying that. It will spread through your whole life. You might be right on the resurrection, on the incarnation, But one doctrine can spoil your whole life, or it could be saying just a few false teachers can spoil all of Galatia and all of the world. Both principles are true. But he goes on from that and in verse 10, he points out the end of these false teachers. Paul says, I'm convinced that the error itself will not end in triumph. Look at where he's standing. He says, I have confidence in you through the Lord that you will be none otherwise mindless. Notice his confidence that they will respond now to his letter that he's writing and they'll respond appropriately. His confidence. It's not in his eloquence. And it's not in their intelligence. You guys are so smart. You're going to be OK. Or I'm such a good preacher, I mean, You know, you've got a problem if you're not okay. His confidence is in the Lord. It's a lot like Philippians, where he writes to the Philippians, he says, being confident of this very thing, that he who has begun a good work in you will perfect it, will perform it until the day of Jesus Christ. So there's this confidence that God's truth will triumph over error among the people of God. This is not to say that it can't wreak great havoc in the meantime, but in the end, God will be true and every man will be discovered to be a liar. But notice the end of the false teacher. Second part of verse 10. He that trouble with you shall bear his judgment, whosoever he be. That is, he's saying no matter who he is, God's judgment will finally fall on the false teacher, whoever he may be. And what we need to be careful when we read this, or what this teaches us to be careful about in our lives, I think, is creating a false dichotomy in our minds between a false teacher and his false teaching. You know, we say, well, I know he's way off on what he teaches about salvation, but he's just a great guy. The personalities, we're talking about human beings that have names, that have faces, who you might have talked to and met. The personalities who spread false doctrine will be judged personally by the Lord. We shouldn't create a dichotomy where the Lord does not create a dichotomy. between a false teaching and the man who promotes it. But God says, that man right there is in trouble. Now, what about the true teacher? Verses 11 and 12. This is preacher number two. This is the gospel preacher. What does the gospel preacher look like? Well, I think we can say three things, at least from the passage. And the first would be this, that he's persecuted for his position on the gospel. Look in verse 11, he says, I brethren, if I yet preach circumcision, why do I yet suffer persecution? You know, nowadays, you can pick up the phone or you can jot an email or you can text message even, I guess. And you can say, you know, so-and-so's over here and he's saying that you're teaching this in your church. Is that true? Could you verify that? But this is before the days of instant communication and the ability to instantly verify. And these guys can say really whatever they want to about Paul and no one can call them on the carpet. Naples are like 1,800 miles away. You're talking about a three-week trip if someone has the money and the guts to do it with all the danger around. And really, this letter that he writes, which we call Galatians, is the first opportunity Paul has to defend himself against these accusations. And it seems that they were saying either one or two things about Paul. Either they were saying, number one, you know, he's changed his message. For a while, he did preach, you know, when he was here, he did preach that it's faith alone. But now he's gone back to preaching circumcision. And, you know, when he refers to saying, you know, when he says, Do I still preach? It's a reference to his pre-conversion days when he did preach circumcision. Or probably, in my opinion, more likely, is that they were saying that Paul is inconsistent in his message. Like, yeah, you know, all you Gentiles here, when he was in Galatia, you know, he told you you didn't have to be circumcised because He didn't want to offend you, and he didn't want to hurt you, and he thought it would be more palatable, but you should hear him preach back in Judea with the Jews. He's not preaching the same thing over there. It just depends on who he's with. In fact, he has Timothy, and he even had him circumcised. He might tell you one thing, but go listen to him in another county, in another church, and he's teaching another thing. Now, whatever it was, it was an out-and-out lie. They were just lying. And as Christians, we need to get used to people lying about us. But Paul has really an easy defense. I mean, this one is a winner for him. He says, look, if I'm still preaching circumcision, then why are they persecuting me and defaming me and slandering me? They should be happy with me. If I'm preaching their message, why are they criticizing me and persecuting me? It just doesn't make sense. I think it was Zarkabot Xenius that said, you know more about a man by who his enemies are than by who his friends are. And that's what he's appealing to. He says, look at my enemies. Look at who's mad at me. I'm not preaching what they're preaching. Now, I've had people tell me that I irritated them. I used that very term when I confronted them about the gospel. And Paul says, look, if I'm preaching, you know, you do this and you're saved, you know, why am I still irritating these people? The true preacher will be persecuted for his position on the Gospel, because the Gospel either fills you with joy or it irritates you. It's really one or the other. It either fills you with joy because you realize what a sinner you are and what grace there is in the Gospel, or it flat out aggravates you. And you get aggravated with the messenger. And don't be surprised, people, as preachers of the gospel that you are, that you will be persecuted if they don't accept your message. So, Paul says, look, the true teacher, he's persecuted for his position on the gospel. Secondly, though, and he points this out about himself, he's pure in his presentation of the gospel. Look at the end of verse 11. He says, then, and he's saying, you know, If I had changed my tune and preached the necessity of circumcision, then is the offense or the stumbling block of the cross ceased. Paul says, you know, I know what I'm preaching is a stumbling block. I know it offends people and I know it trips them up. I even know that it results in them persecuting me, but I'm not going to stop. I want to preach the pure message of the gospel. He's pure in his presentation of the gospel. And there is a great danger in us trying to make our message palatable. You know, we want bigger crowds, or we want more influence in the community, or we want more acceptance by our peers, and yet there is just one thing that keeps tripping them up from respecting us, and accepting us, and affirming us. And they know what it is, and we know what it is, even though it's not spoken. And if we could just somehow get rid of that stumbling block, Think of the influence we could have. Think of the affirmation I could receive from other people at work, and who doesn't want affirmation from other people? Paul says, no, even though it trips them up, I'm going to preach the pure gospel. His message is don't remove the stumbling block. Don't remove the offense of the gospel. There is something about the gospel that is offensive to unbelievers. And it shouldn't be us, by the way. We should be offerings to all men. We're talking about our message here. We should not remove that stumbling block. Thirdly, and finally, the true preacher is passionate about the protection of the gospel. He's persecuted for his position on it. He's pure, though, in his presentation, and he's passionate about the protection of the gospel. If you don't call this passion in verse 12, You're dozing, okay? So wake up. Verse 12, look at it. I would that they were even cut off which trouble you. Or ask for those agitators. I wish that they would go the whole way and emasculate themselves. That they would just go and castrate themselves. That they would make themselves eunuchs. I mean, they're all about getting the men of the church circumcised. I wish they'd take the knife to themselves and make eunuchs of themselves. That's what he's saying. I don't think we need to imagine that Paul meant any literal, physical harm to these men. He did not fight with carnal weapons. And he knew that judgment belonged to the Lord. What I think he's doing is using imagery that is appropriate to their point of contention. The contention is over circumcision. I was trying to think of a Another illustration, you know, I don't know, it's saying maybe those candle-burning, incense-burning priests, I wish they would burn down the whole place. Something like that. Using the imagery that is the point of contention. But what it is, it's a word of imprecation. And that means it's a wish of a curse on these people. Because he's passionate about the protection of the gospel. That's where his passion and his allegiance lie. It's not that we're of the same family line. Or the same cultural setting. It's over the gospel. And this is not the first time. Go back to chapter 1. And you know this verse probably, but I just want us to set our eyes on it again. Galatians 1, look at verses 8 and 9. He says, though we, and he's saying if I do this, I wish this on myself, or an angel from heaven preach any other gospel unto you than that which we have preached unto you when we founded the churches, then let him be eternally damned. Verse 9. Did you get the point? Well, in case you didn't, as I said before, so say I now again. If any man preach any other gospel unto you than that which you have received, let him be accursed." Now, obviously, this is not for the repentant sinner. This is not even for the false teacher who comes and bows his head to the Lord in repentance of his sin. No, not at all. This is for the false teacher who remains stubborn. and unrepentant and unchanged. And Paul says, these are words inspired by the Holy Spirit himself, let him be eternally damned. You know, is there something in us that says, yes, I wish they would mutilate themselves. You know, these people that are slitting the spiritual throats of hundreds of people, I wish they would cut themselves out of business. Are we all that burdened about what people teach? If we realize the effect of false teaching, and the origin of false teaching, And in the result of false teaching, in the end of all those who teach it and believe it, we would be more emotionally moved like Paul. Do doctrinal truths mean that much to us? Are we passionate about the protection of the Gospel? That is a true gospel preacher. And that is the heart of every God-loving Christian. Let's pray. Our Father, we have read strong words. And we confess that often our patriotic zeal moves us to more fervor than our passion for the gospel. And we get worked up more over political Muslims than religious Muslims. We confess that as a sin. And we ask that our heart would be more like Paul's. That our passion in life would be less about money, about comfort, about personal respect and prestige, and more about the protection and the proclamation of the gospel of Jesus Christ. Lord, work in us both to will and to do of your good pleasure with regard to this thing. And we pray for everyone here that there would not be a soul that places its confidence on any human act whatsoever it may be, no matter how grand or noble. but that all our hope and all our confidence would be in Jesus' blood and righteousness. Draw us nearer to the cross, we pray, in the name of Him who died on the cross. Amen.
The False and the True Teacher
Series Galatians
Sermon ID | 1123071950390 |
Duration | 44:21 |
Date | |
Category | Sunday - AM |
Bible Text | Galatians 5:7-12 |
Language | English |
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