Episode Transcript
[00:00:03] Speaker A: Welcome to the leaders notebook with Dr. Mark Rutland. Dr. Rutland is a world renowned leadership expert. He is a New York Times best selling author and he has served as the president of two universities. The Leaders Notebook is brought to you by Global Servants. For more information about Global Servants, please Visit our website, globalservants.org Here is your host, Dr. Mark Rutland.
[00:00:26] Speaker B: Hello, this is Mark Rutland. Before we begin today's message, I have a very special and very happy announcement. Our son Travis, who is the pastor at Liberty Square Church in Cartersville, Georgia, has just launched his own podcast featuring the sermons that he preaches there and elsewhere. I'm so excited to offer this to you because I believe Travis is one of the finest preachers I hear today. My wife and I attend that church and I look forward to every single message filled with application and and anointing. He is a terrific preacher and you're gonna be blessed. The name of the podcast is very obviously the Travis Rutland Podcast and you can find it on all major platforms including Apple Podcasts, Spotify and others.
Or you can listen directly through the Global Servants website, at globalservants.org/podcast.
His new episodes are going to be released every Thursday and they will be ready for you when you wake up and start your I hope you'll subscribe. Listen each week, leave a five star review and let Travis know how much his messages encourage you as they encourage me. Here I am in my late 70s and one of the finest preachers that I hear today, ever hear today, is my son. It thrills me to offer him to you through his new podcast, the Travis Rutland Podcast. God bless you.
Tonight we're moving on to Galatians. If you have your Bibles take we're continuing this series called you've Got Mail. Now here's the point of this series as I felt God was speaking to me about it and that was this, that the epistles in the New Testament Epistle simply means letters, mail. That the epistles in the New Testament were to real people in real settings and that the fact that they are recorded, kept.
Think of what it meant to keep these letters now for more than 2,000 years, copies of them, variations of it. It's a remarkable historical story if you don't believe a word of it.
And yet those epistles written to people that lived in Anatolia 2000 years ago, actually they are canonized and kept for us because they are to us.
So it's not just that the church in Galatia had mail. You've got mail.
So God is saying something to you to us through these epistles.
Now, instead of going to the first chapter of Galatians, if you'll go to the third chapter, please. Galatians Chapter three.
Probably one of the more famous portions of the of the letter to the Church in Galatia.
O foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you?
This only would I learn of you?
Receive ye the Spirit by the works of the law, or by the hearing of faith?
Are you so foolish?
Having begun in the Spirit, are you now made perfect by the flesh?
What powerful writing in English. The translation to us in English is powerful, but I do want you to know that in Greek the language is stunning.
You might just say in English. Oh, that's a foolish idea, and it doesn't sound very harsh.
But the words which are used in Galatians chapter three, the first few words, first few verses, are so powerful. I did some research. I want to give you several other translations other that I read from kjv, but let me read you some of the others. I'm not going to list all the translations themselves, but how they translated Galatians 3 instead of foolish.
One says poor and silly, another says thoughtless. A third, irrational.
Still a fourth brings it right down to where some people live. Stupid, one says senseless, one says crazy, one translates it witless.
So imagine rolling those all into one sentence. Oh, poor and silly, thoughtless, irrational, stupid, senseless, crazy, witless, foolish Galatians.
How many of you want to get a letter just like that?
So when I say, you've got mail, you may be saying, no, thank you.
Why would Paul write such an impassioned statement?
Let's go back and talk about the letter itself.
First of all, the author of Galatians is indubitably St. Paul.
Not even the most liberal of scholars doubts the authentic authorship.
Those who doubt others do not doubt the authorship of the book of the book of the letter of Galatians.
It was written about 49 AD which would mean that it was written prior to the great council at Jerusalem, which we're going to come to. So hold that in your mind. So there is the planting of the churches in Galatia, and we're going to talk about that. There is the letter back to the people in those planted churches, and then subsequently there is a great council at Jerusalem to discuss the issues that are largely explored in Paul's letter. It may very well be that this letter itself precipitated the Jerusalem Council in Acts chapter 15.
So first of all, where is Galatia?
We're really talking about modern Turkey.
I've been to one of the ancient church sites of Turkey in Ephesus. It's the modern Turkish city of Kushadasi. And there are others that are there that are all mentioned.
Turkey figures prominently in the Book of Acts and in the Epistles.
Indeed, the last epistle that we will study, which is the Book of Revelation, is largely based on letters to churches in Turkey.
Paul experienced great revival in the churches in the letter of Galatia, that is central northern Turkey.
So if one were to look at a map and find the island of Cyprus and just go straight north onto the great peninsula that we know as Turkey, and straight up that area is Galatia, it comes from the Gauls that invaded and stayed there.
And the Roman Empire called the Gauls the Gallic people. They called them galiti.
So the region became known as Galatia.
It was probably Paul's first letter.
So he may have gotten better control of his vocabulary the more letters he wrote. He may have gotten a little better at not using words like poor, silly, thoughtless, irrational, stupid Galatians, but on this one, he lowered the guns to deck level and loaded with grapeshot.
Why? Because it was so important. The letter to the church in that churches, it's an area to the churches in Galatia. This letter actually articulates is based on the fundamental principle of Christian faith and that is salvation by faith alone.
It is often referred to, though it was Romans that Martin Luther was translating when he was converted.
It is the book of Galatians is often referred to as the Book of Luther because he referred to it so many times and dealt with it and processed it, because that's the fundamental foundation on which the Protestant Reformation rests, is salvation by faith alone.
So I want to deal with the essence of the letter.
I want to deal with the concept, the challenge of understanding legalism.
Certainly this is dealing with a specific kind of legalism, but it's not a kind that we struggle with. So I want to try to translate from that into a different kind of legalism, and then we'll talk about what it means to us today.
So In Acts, chapter 13, verses 13 and 14, Paul travels to some of the cities of Galatia, Perga or Pergamum, Pamphylia, Antioch, Pisidia. There are more. There's more than one Antioch in the New Testament. So one has to be cautious when one reads Antioch, but this is Antioch of Pisidia.
He encounters a great deal of Opposition not from new converts.
The message of the gospel is received eagerly, joyfully, and churches begin to spring up in Galatia and in the area, the region, may I just refer to it as Turkey, so we'll all know what we're talking about.
Churches begin to spring up in what is to become modern Turkey.
The opposition comes from two sources.
One is either Jewish non believers or Jewish believers who want to oppose this gospel of salvation by faith to gentiles. That Gentiles can come into the kingdom simply solely by faith in Christ.
Some of these Jewish folks are believers themselves, but their concept is, that they're struggling with is okay, yes, God has opened through Jesus Christ the commonwealth of Israel. And that gentiles may come in, we're okay with that. But when they come in, they need to do all the stuff that we do.
They need to, they need to get their diet straightened out to be kosher.
They need, the men need to be circumcised, they need to be. To do Jewish stuff. Yes, Jesus Christ is the doorway in. But once in, they need to conform.
So there are non believing Jews who oppose the whole concept of Jesus as Messiah. Then there are Jewish believers who are opposed to Paul's what they believe overly simplistic and liberal message of salvation by faith alone.
But they don't have the power to create the firestorm they need.
So they use the cat's paw of other Gentiles.
So they stir up Gentile opposition.
Because what the Gentiles oppose is the new faith of gentiles who become believers, who become Christians. So you have a conspiracy, if you will, between Jewish nonbelievers, Jewish believers and gentile nonbelievers who are opposing the gospel of Jesus Christ and the, and the apostolic ministry of Paul.
This is serious opposition.
But the churches are planted and they begin to prosper and grow.
Now in Paul's absence arrives those who claim to be and are perhaps, let's not defame their faith. I'm not saying they aren't Christians.
They are misguided profoundly in that they follow the ministry, the apostolic foundational ministry of Paul the Apostle. And they say, yes, yes, yes, fine, Paul was right, right. Oh, good, good. Gentiles are welcome, but you have to be circumcised.
You have to start keeping kosher, you have to keep Shabbat, you have to return to you, you're in. Yes, but Jesus was a Jewish Messiah. And if he has opened the doorway for gentiles to come in, that's fine. But now you have to be, you have to Be as it were Jews.
They then begin to erode confidence in the apostolic authority of Paul the Apostle himself.
It's a subtle mechanism that says in anything, yes, how you began is fine. It was okay, it was kindergarten, but it wasn't the real deal. Now we're going to take you to the real thing. The real thing being better than that, the real thing being more difficult, the real thing being more powerful, the real thing being up here. So by comparison now the doorway in looks less and less and less so. Paul in his letter to the church at Galatia. One of the first things that he does is deal with who he is.
Look at chapter one.
Paul, an apostle, not of men, neither by men, but by Jesus Christ and God the Father who raised him from the dead.
He starts, let me just be clear.
These other people are on their own.
I am a God chosen, God wrought, God anointed apostle. No man chose me, no man laid hands on me. He says the everything that I say to you in the rest of this letter is based on this one thing.
These guys are pretenders.
And I'm the apostle.
All the brethren which are with me unto the churches of Galatia. So when we say the church at Galatia, that's not a city, it's an area. It's like saying the church that's at Georgia.
All the brethren which are with me unto the churches of Galatia, Grace and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world according to the will of God and our Father, to whom be glory forever and ever. Amen.
Now that's how you start a letter or, by the way, a meeting.
If you just want to say, daddy is home.
Daddy is home. The rest of these people are lightweights and pretenders.
I'm here to sort this situation out.
Then he begins to bore in.
The use of two words in Galatians, chapter three is powerful. First, O foolish Galatians, we've dealt with that.
How can you be this wrong? Silly, witless, childish, stupid.
How can you be this?
Because now look at the second power word that he uses. Who has bewitched you?
Who can bewitch others? Answer me out loud. Who bewitches somebody?
No, a witch bewitches bewitch.
So Paul's says, who has bewitched you? The answer to that is a witch.
If you don't want to know, don't ask Paul the Apostle.
This is a straight out, 100 proof, high octane, gold plated, Choleric with Never give an inch stamped in the middle of his forehead.
He says, you are stupid and they are witches.
Now he says, let's talk.
It's a powerful statement. Oh, foolish Galatians, who hath bewitched you? He doesn't say who is. Who's taught you a new thing or who shared something with you or has kind of. Kind of moved you off the mark a little bit. He says, bewitched.
Who bewitches? People are witches.
So he accuses them of being stupid and the people that made them stupid, of witchcraft. You know, there's only so much you can do with one sentence. And Paul accomplishes all of it.
And he deals then straight away with what this bewitching, beguiling false gospel, false doctrine.
What. What is. What is wrong with it?
So if you will turn to. Back to chapter three, and I want to read verses 10 through 14.
For as many as are the works of the law, for as many as are of the works of the law are under the curse, for it is written, cursed is every man that continueth not in all things which, which are written in the book of the law to do them.
But that no man is justified by the law, in the sight of God, it is evident. For the just shall live by faith.
And the law is not of faith, but the man that doeth them shall live in them. Christ hath redeemed us from the curse of the law being made a curse for us. For it is written, cursed is every one that hangeth on a tree.
That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Father through faith.
Now, this is critically important, what he's going to say now.
Paul compares Gentile believers. This is shocking. I want you to imagine hearing this for the first time. Paul goes on to compare Gentile believers who were last week idolatrous pagans who have received Christ by faith. Paul says, you are of the Abrahamic covenant because Abraham came before Moses.
So he says, everybody that wants to talk about the law, they're of the Mosaic covenant, but the covenant that comes first is greater.
So he says, therefore Gentiles who last week were worshiping Venus and Zeus this week have made Christ as their savior. They're closer to Abraham than Jews who follow the law are to Moses.
Shocking language.
Don't let this just float by you.
He is saying to them.
Contemporary believers who have been saved by faith alone are to be compared to the covenant of Abraham. Those who follow the law, they're under the Mosaic covenant. And the Mosaic covenant will cause you to be cursed because no one can keep the whole law.
This is the same thing that Jesus said in the issue of the woman taken in adultery.
They said, moses law says we should stone her to death. Should we do it? Jesus says, absolutely obey the law. But you've got to obey the whole law.
Only person that can throw a rock is somebody who's never sinned.
So unless you have kept the whole law, you can't stone her for breaking one part of the law.
It's what Paul says. You want the law, you want the law. He says, he's talking to Gentiles here.
If you want the law, you have to go back under the whole law. And if you break one part of it, the curse comes back on you.
Jesus sets us free from the curse of the law by becoming the curse, because everyone who hangs on the tree is cursed. So Jesus becomes our curse, and we're now free of the curse. But if you leave Jesus go back under the law, you go back under the curse.
He says, why would you do that?
So why?
Why?
Two reasons.
One is.
And listen to this. If you don't hear anything else tonight in this little teaching, will you hear this?
Our deepest, most profound insecurities are explored by those who hate the simplicity of our faith.
And they want to trade on it.
They want to make it sound silly and elementary and childish. Oh, yes, yes, yes, of course. That's good. That's fine. But if you want something good, if you want something real, if you want something better, something higher, something grander. Oh, I'll show you that.
Paul says there's nothing higher, there's nothing better, there's nothing grander, there's nothing more glorious than Jesus.
If you go beyond Jesus, you've gone too far.
If you think you can go higher than Jesus, you've gone lower. If you think you can add something to Jesus, you're apostate and blasphemous.
Jesus is the answer. Jesus is everything. Jesus is God's answer to both sin and death and the law itself.
Jesus, he says, this is all about Jesus. Do not allow yourself to become intimidated by those who think they're smarter or better educated or know some tricky thing that you and your simplicity as just, you know, layman, you may not really understand this. Let me take you into some secret mystery that you've never explored. If it's not Jesus, you don't want it.
If it's not Jesus.
Furthermore, lest I am misunderstood, let me make it Perfectly clear.
Not only do you not want it, it may very well be theological witchcraft, the ability to trick you out of the simplicity of that which set you free from the curse. Witchcraft brings you back under it.
So that's the first reason that somebody might be beguiled, as it were, to go back seeking something more complicated.
Another reason is more understandable or more even in a way endearing and less meritorious of Paul's or my harsh criticism.
But they connect, and that is this.
There can come a spirit of longing to be more like the Bible, more like Jesus, more like his culture, more like his language, more like his people.
And so there can come a fascination with. And it's not altogether wrong. This is a dicey point. I'm gonna try to teach here. And every preacher in the room knows exactly what I'm talking about. You can tell when you're about to start teaching something and you can feel the ice cracking under your feet.
And this is one of those moments.
I have precious friends who are Jewish believers.
I thank God for them.
They love Jesus more than I do. They're Jews and believers. They still keep Shabbat. They don't. They eat kosher. Great, wonderful.
I don't blame them. I don't criticize them.
But I am not Jewish. And I'm not going to try to make myself feel more biblical somehow by acting Jewish.
So I'm going to give you a very straight out thing here.
A lady in the last church I pastored came to me and she said she would not continue to attend my church if I insisted on calling Jesus Jesus.
She said, you have to say Yeshua or I'm not going to attend this church.
And I said, well, of course it would be Yeshua.
If I pastored a church in Jerusalem, I'd say Yeshua.
I wouldn't say Yeshua because Jesus said Yeshua. I would say Yeshua because my contemporary congregation says Yeshua. But if I pastored a church in Mexico City, I'm going to say Jesus. Or more properly, Christo because somebody's brother in law is also named Jesus.
So I said, if I pastor a church in 21st century Jerusalem, I'm going to say Yeshua. But if I pastor a church in 21st century Orlando, I'm saying Jesus. And if I pastor a church in 21st century Mexico City, I'm saying Jesus.
So there's no.
I don't know how to say that. I'm trying to say this more sweetly and not harshly.
The Hebrew language is not magic language.
It's not magic you are who you are in Christ because of the finished work of Christ.
I've been in Israel during the Feast of Tabernacles. It's fun, it's great, it's exciting. I.
I've done it. I'm like, not Jewish.
I'm not Jewish. And I'm not going to pretend to be Jewish to try to make myself seem more anything, Christian, biblical, something.
But if you're hearing anything in this that sounds even vaguely anti Semitic, then you're adding stuff to my words that aren't there.
Because I love the Jewish people.
I love my Jewish friends who are unbelievers, and I love my Jewish friends who are believers.
But I'm not going to try to get them to believe that I'm better, different, something other than I am because I act Jewish.
We're free and we are not under the bondage of the law for any reason. This may be very hard teaching for you to hear tonight, but I think it's important.
Now then Paul says there's another reason that we want to talk about the issue of what the law can produce.
If you obeyed the law, if you obeyed 99.999 ad infinitum, that still is work.
Obeying the law is work.
And you cannot produce Jesus out of your pores by work.
You can't work your way into the law. And therefore the law come up through you and come out through your skin as Jesus, because that's work.
And he says it's like the difference between work and fruit.
The tree is not working.
The tree is not working all during the winter.
That tree is not holding on. I know it's cold. We're gonna make it. We're gonna make it. I can do. I can do this. I can do this.
In the spring. The tree is not saying, come on, sprouts.
The fruit pours up out of who the tree is.
And Paul says, only the Spirit within you can produce the fruit of the Spirit. Work cannot produce fruit. Work only produces bondage and work.
So the fruit of the Spirit is the opposite of the works of the law.
A tree doesn't produce fruit. Come on, peaches.
That's a ludicrous idea.
The peaches come up out of the peach tree because why? Because it's a peach tree.
Paul says you produce the fruit of the Spirit. Why? Because you're spirit filled believers.
It comes up out of you.
So now to the issue of legalism in one other way. I've tried to deal with this in some.
Let's forget about the issue of Judaizing. Let's forget that for a moment.
That's not a huge issue in the contemporary Christian church, but legalism is legalism.
In the Christian community, particularly in the Pentecostal world, the broader Pentecostal world, we tend to think of legalism in terms of clothesline holiness.
How short can your skirt be? How long can your hair be? Can you have a tattoo?
Can you have an earring? You know, all of those things.
But that's not real legalism. That's a symptom.
That's like identifying a cough and a runny nose as a cold. Cough and a runny nose are not the cold the cold has produced. That legalism is a reductionist view of life, of the world, of the cosmos, a paradigm, if you will, a way of thinking which reduces the entire world to a set of immutable then propositions.
If this, then this, if that, then this. And legalists cannot stand things that are right. A lot of the times they can't stand things that are right. You know, a pretty good bit.
They want immutable law.
So you could have a legalist in health food. You could have a health food legalist.
Oh God, aren't those people irritating?
But you could have a health food. If you will eat nothing but bean sprouts and free range tofu, then you will not get cancer, right? If you eat nothing but bean sprouts and tofu, then you, you will not get cancer.
The problem with legalism, here's the desperate, deadly trap. Listen to Dr. Mark.
When the law as you perceive it doesn't work, you work backward from the law to a cause which you equate with sin.
So you come down with cancer.
We say the law can't be wrong.
You tell us you ate health food, but somewhere along the line you slipped into an Arby's.
We know you did because your cancer is the proof.
So you can do it with all kinds of things.
All kinds of things.
It puts the curse of blame back on people.
So I heard very famous teacher on family life and everything.
He's a guy who, he knows more about family than God does and he teaches all about it. I heard him say that if he was standing right here, he would say I said it. He doesn't think it's wrong. I'm gonna tell you why it's wrong.
He said, you tell me what's wrong with your teenager and I'll tell you what you did wrong as a parent.
So he's, he's working backward. You've got a rebellious teenager if you will raise a child this way, then this will not happen. And he says, so this happened. I can detect, I can work backward and tell you what you did wrong as a parent, thereby replacing the blame on you. That the cross, that the cross of Christ removed because of an if then proposition. That, my friends, is legalism.
So somebody says, well, it's what the Bible says. Raise up a child in the way that they will go and when they are grown they will not depart. Isn't that what the Bible says? It is what the Bible says.
But you take a promise of God, a gift of God that summons you to do the best with child rearing that you can do and causes you to care for your children and raise them right.
And you turn that into an immutable law that you can use to fasten blame on parents whose children go awry.
So I've got a question I would ask the brother.
What if you were a sinless father, perfect in every way, and you raised your own son, Perfect environment, a garden of peace and tranquility and holiness, and he still sins.
Are you to blame?
In which case God is to blame for the sin of Adam and that's blasphemy.
So I'm going to help you with something.
You may be a great dad.
What you're not is God almighty.
God raised Adam. Hear what I'm telling you. God raised Adam and Adam sinned.
Your children have a God given and inalienable right to their own sins. It's a fundamental theological truth called free moral agency.
So you say, well, Dr. Altland, what about this promise? Raise up a child in the way that he will go and when he's grown he will not depart.
Here's what that really means. Here it is. Raise up a child in the way that he should go and when he's grown he will not depart unless he does.
So we live inside the hope of that. We live inside the hope of that. We don't live under the condemnation of that.
So legalism can get into our thinking.
It's not about trying to get all the men to be circumcised. It's about legalistic ways of thinking.
If you would do this, better that would happen.
You can do it.
I guess I'm in for a penny, in for a pound.
Those people haven't irritated so far. Let's try this.
You can be legalistic about healing.
If you will something, believe right, speak right, say right something, if. Then you will get healed. So if you don't get healed, the law can't Be wrong.
So if you don't get healed, then we know you cheated on the faith. End of this.
And therefore, now not only are you sick with the same thing that you had, now you're under guilt and condemnation and sick with the same thing you had.
That doesn't make anybody better.
So what we say is, in all to all these things, yes, believe God, yes, A positive confession beats the living daylights out of a negative one. I'm all over that. Don't turn it into a law and, and lay it on everybody else.
That's legalism.
So what do we say to these things then? How do we pull this together?
What does it even mean to be a Christian or become a Christian?
So is there a vast difference between being a Christian, what that means, and the actual moment when you become a Christian?
How long does that time have to last? How much do you have to do? How much do you have to accomplish? How many laws do you have to obey to make this moment of instant transformation from darkness to light? How long do you have to live and do better to make this moment better?
That's what Paul's asking.
So many years ago, I used to go frequently to Ciudad Victoria in northeast Mexico in the state of Tamaulipas.
And every time I went, I always preached in the penitentiary there, at the state penitentiary.
Let me just tell you something.
I don't ever have to see hell.
I've seen hell.
It's a Mexican prison.
Horrible, violent, brutal, filthy.
I went the first time I went to the penitentiary in Victoria.
The guards don't go in with you.
They just open the gate. You want in? Yeah, sure.
I went in and I didn't go.
I didn't go 50ft. And there was a baby crawling in the floor of the prison.
There were sheets hung over some of the bars and cells, and you could hear terrible things going on behind those sheets.
And they said, there's going to be a worship service in the furniture factory, anybody that wants to come.
And I went in there and it was some of the most pathetic, beat up, hurt, angry, violent looking, angry men that I've ever seen in my whole life.
And I preached.
I don't like to preach in Spanish. So the translator was with me, Florencio was translating. And I gave the invitation.
I said, if you want Christ to come into your life, right here in this prison, if you wait till you get out to be a Christian, you may never be a Christian. If you want Christ right now, right this moment, come forward. 10, 12, 15, came forward, prayed with them. To receive Christ through Florencio.
Blessed them.
God bless you.
Adios.
We started to leave, and I heard a man's voice cry, adioreme, Adioremi, Senor Adiorami.
Help me.
Help me.
I turned around and said, where's this voice coming from?
And as high up as that wooden light barrier right there, there was a window about 8 or 10ft that ran along there and bars.
And I looked up, and there was a man's hands clinging to those bars from the other side.
And he's yelling, help me. Help me, Mr.
Senor Ad Yunami.
I said to Florencia, who is that? He said, I don't know. So with asked the prisoners, who is that? They said, oh, that's the. That's the really bad prisoners.
I looked at these guys and I said, whoa, whoa.
I don't know who's over there.
They said, those are.
Those are lifers and people that are sentenced to death.
Those are people. They don't even let us mingle with them.
This man's big brown hands clinging to those bars.
So I got some of the guys to lift me up.
I put my hands on the bars on this side.
So my hands are holding his hands. His hand, My hand. His hand. My hand this way.
And I said, que quieres?
Say it out loud.
What do you want?
Quieres? What do you want?
His hands.
So simple.
He said, salvation.
Salvation isn't asking for some kind of.
He reduced the gospel to that moment.
Salvation.
So I said, pray with me.
I led him in a simple little prayer. Lord Jesus, I give me my heart, my life. I confess my sins.
I said, have you sinned? He said, si, senor. Terrible, terrible sins. I don't need to know those.
Have you sinned? He said, si, yes.
Terrible sins.
I said, do you repent? He said, I repent. Will you give your life to Christ? Yes, I do.
Take him into your heart now. By faith.
He prayed with me.
I said, diouth, Ebendiga. God bless you.
And his hands let go and he dropped. I heard his feet hit the other side, and I was exhausted, and my hands let go.
I've never seen that man's face.
I've never seen him again. I don't know how long he lived, and I don't know what kind of transformation in that horrible place. He could work by his own effort.
The issue of salvation by faith alone.
By faith alone is a dead man hanging from the bars of a Mexican prison.
That is the book of Galatians. God bless you, everybody.
[00:45:55] Speaker A: You've been listening to the leader's notebook with Dr. Mark Rutland. You can follow Dr. Rutland on x@dr. Mark Rutland, or visit his website, drmarkrutland.com where you can find information about his materials and his app. Join us next week for another episode of the Leader's Notebook.
