Welcome to NECF Sermons. Each message here is
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right in. teachings like this is that we will
be equipped enough, okay, we will be equipped
enough, right, to teach Jesus all over the world
without fear, without doubt, without worry, with
full confidence that we know that people will
be saved. So yesterday we started, you know,
to talk about apologia, which is an answer and
the logos, which means an all trans is like,
it's like a statement, an all trans, an explanation,
right? About why we believe what we believe.
And we say that this thing is common. It's common.
It's something that you should expect as a believer,
right? Don't dodge it. don't avoid it is something
that should come on a regular basis, right? It's
something that should come on a regular basis
that you are able to consistently give an account.
All right. So there are three commitments that
we must put upon, right? This morning, right?
So our commitments to apologia, our commitments
to apologia, right? If I say I'm committed, I'm
committed to apologetics. I'm committed to be
giving an explanation. There are commitments
that we need to specifically identify this morning
as we go. Before we begin to talk about the different
sects and the different beliefs and why those
beliefs are actually not the faith of Jesus and
how you can correct those beliefs. So, we first
of all see our commitments. Our commitments.
Let's go to our scripture again. 1 Peter 3. The
key scripture, right? Let's go to 1 Peter 3,
verse 15. Let's read it again. 1 Peter 3. Sanctify
the Lord God in your heart and always be ready
to give a defense to everyone who asks you a
reason for the hope that is in you. with meekness
and fear. Having a good conscience that when
they defame you as evildoers. Now, we saw this
yesterday. When they defame you as evildoers,
those who revile your good conduct in Christ
may be ashamed. For it is better, if it is the
will of God, to suffer for doing good than for
doing evil. For Christ also suffered for sins,
the just for the unjust, that he might bring
us to God, being put to death in the flesh, but
made alive in the spirit. Made alive in the spirit.
Now, the verse 18 is fine, right? So what we
see here is that we saw sanctification, right?
Yesterday, from yesterday, so let's go back to
verse 15. We saw sanctification that... So apologia
is actually setting ourselves aside, right? Consecration.
It means I'm different for Jesus because I'm
ready to give an account. We see the answer there,
to give a defense, right? I think in this, what
did they call it? In this translation is the
word defense, which is to give an answer, right?
And to give an answer, an answer which relates
to all trances, which relates to a reason why
we believe what we believe. And we said that
verse 17, let's see. Okay, go to 16, go to 16.
Yeah, it says, so that those who revile your
good conducts may be ashamed. And we also say
that the ashamed there is not to put them to
shame, okay? It's not like to make them feel
bad because that is not part of the power of
the gospel, right? God does not make someone
to feel, to see shame. Let's put it that way,
right? But the evidence, the explanation of this
shame is that when evidence is presented, right,
your evidence is sufficient enough, right, for
them to put their evidences aside and accept
your own, right? So to put their evidences aside,
and we check scriptures where that actual word,
right, I think we checked it yesterday, where
that actual word popped out. So today we have
to have a foundation upon which our commitment
to apologetics, right? Our commitment to apologetics.
So go to the same first bit that, is it having
a good, go to 15, let's see, something I'm looking
for. Always be ready and answer to give a reason,
right? For the hope that is in you, right? That
is in you. Now, the first thing that we must
do, right? Or the first commitment is, the first
thing is that, To know what we believe first.
That's our first commitment. That's why verse
15 says, A reason for the hope that is in you.
So the first thing is, you must know the hope
that is in you. You must know the hope that is
in you. So we must know what we believe. So when
there are teachings, when there are things concerning
the faith, and you realize that you are lacking
in knowledge, you should investigate it. You
should pay attention to study it until you find
an answer from the scriptures. You should have
a note. This particular part, I need to study
it. This particular part, I need to study it.
If you are trying, you can tell the pastors,
you can tell people around you, right? And the
church, over time, can go in that direction,
right, based on the decision of the leadership.
So what we are saying is that we must know the
hope that we believe in. We must know what we
believe. We must know what we believe because
we cannot defend what we don't understand. Now,
this is the difference between other people who
call themselves probably some organizations or
some sets and... The true Christian faith, which,
of course, there's no other true Christian faith.
It's just the Christian faith. But the committed
Christian faith. The difference is that you must
understand what you believe. The ones we are
going to check today, you don't need to understand.
Just follow. In fact, you just have to follow
the organization. Right? You just have to follow
the organization. You don't ask questions. But
in the faith, you must be ready to give an answer.
It therefore means that you must know. Ephesians
1. Ephesians 1. Someone says, to know the hope
that is in you. Ephesians 1 explains it very
well, or opens it up a little bit. And it became
Paul's prayer. From verse 15. Wherefore, I also,
after I have heard of your faith in the Lord
Jesus, and the love unto all the saints, I say
this not to give thanks for you, making mention
of you in my prayers, that the God of our Lord
Jesus Christ, the Father of glory, may give you
wisdom of the Spirit, right? And revelation in
the knowledge of him. The eyes of your understanding,
being enlightened, that you may what? Know. Okay?
That you may know. What will you know? The hope.
What is the hope of his calling? You must know
the hope of his calling. You must know what you
believe. It's not, the Christian faith is not
without understanding. Okay? The Christian faith
is not without understanding, right? There's
understanding that must go. You must know what
you believe. And in essence, the reason is that
we can be able to give sufficient defense, sufficient
answer, right? The defense of the gospel is the
title, right? So sufficient defense, sufficient
answer to those who ask us. And note that...
He says, you may be able to give to those who
ask you. And now see, some people will revile
you. So among those who ask you, do we need to,
okay, all right. So among those who ask you are
actually people who will revile you. So not everybody
that asks you is actually coming to revile you.
And we saw that yesterday, right? We saw that
there will be people, what's the first group
of people that we might encounter? New generation,
right? So the new generation might not ready,
they are not coming to revile you. They just
want to know. Purity everywhere, right? Now,
the false prophets too, they are not coming to,
I'm sorry, not the false prophets, the sincere
preachers, right? Sincere teachers. They are
not coming to revile you, right? They are coming
actually, they don't know. When Apollos was taken
into the house of Priscilla and Aquila, right?
It was not to revile him or he was also not reviling
them, right? It was actually for him to be taught.
So we see that. However, we know that false prophets,
mockers and scoffers, they want to revile you,
right? So you must be ready to provide an evidence.
So the first thing is that we must be committed.
These are our commitments in this meeting as
we go, as we, you know, after this meeting, that
I'm committed to know everything pertaining to
the scriptures. You know, one time I used to
tell people, I tell someone, okay, preach John
3, 6, preach about salvation for me. The people,
they prepare the teachings and it goes only across
the New Testament or maybe only in the book of
John or maybe just a few scriptures. And I said,
you see this thing that you do now, it's good,
but it is insufficient. Just like we say, if
we stay only in the New Testament, we will miss
the foundation, which is the Old Testament upon
which the New Testament is built upon. So in
such. Right? It means that in our explanation,
we will do like Jesus. Right? In our explanation,
we'll do like Jesus. In Luke chapter 24. Right?
Let's go there. Add that scripture. Luke chapter
24. We will do like Jesus. So, we must know.
Right? We must know. Luke chapter 24. From verse
44. Right? From verse 44. We have verse 44. He
said, these are the words which I speak unto
you while I was yet with you. That. All things
must be fulfilled, which are written in the law
of Moses, in the prophets, in the Psalms concerning
me. And I said, he opened their understanding.
So when we need to learn about the faith, we
must go to the scriptures. So you will not just
stay in the Psalms. You will not just stay in
the New Testament, but you will go across scriptures
to be able to teach what you know. Right? So
we must go. We can put 2 Peter 3 verse 18. 2
Peter 3 verse 18. Grow in grace and in the knowledge
of our Lord and Savior Jesus Christ. Grow in
grace. So, spiritual growth as a believer is
to grow in the knowledge of our Lord Jesus Christ.
Okay, the spiritual growth is to grow in the
knowledge. So if we say more grace unto you,
we are saying more knowledge, more revelation,
right? So if I greet someone, more grace unto
you, I'm telling you more knowledge, more revelation
on the basis of this verse, right? So I'm saying
more knowledge to you, more revelation as you
press on, right? That you may know, you may know.
So when we talk about grace in this context,
it's talking about the increase in the knowledge,
which is the same thing, again, back to Ephesians.
Back to Ephesians, telling us that there will
be revelation, the knowledge, in the knowledge
of Christ. So we must be zealous to actually
know more, right? There should not be any question,
like Pastor Fred used to say, he used to say,
tell me something. He said, you see, you have
to follow the conversation. The reason is because
people under us are listening to these same conversations.
Right? So, when you listen to that combat, maybe
some people giving some explanations, because
people listen to them, you listen to them so
that you can know how to teach them from Genesis
to Revelation on that matter when the question
comes. Do we get it? So, it means that we have
to grow in the knowledge of Christ, having eyes
of our understanding enlightened. Let's progress.
Colossians 3, 16. Colossians 3, 16. Let the word
of Christ dwell in you richly in all wisdom.
Now, teaching and admonishing one another in
psalms, hymns, spiritual songs, singing with
grace in your hearts to the Lord. You see, again,
the word of Christ dwelling in us richly, in
abundance, in surplus, like you have the wealth
of the word of God in you. You have the wealth
of the word of God in you. The second thing which
we saw is... It's still connected to knowing
what we believe. It's majorly to say that we
should know why we believe what we believe. So
it's still connected to what I just said. You
must know the why, right? You must know the why.
You will know what you believe, right? You must
know what you believe. Then we must know why,
the reason behind it, right? We must know why,
which is the reason behind it. The reason behind
what we believe has historical foundation and
revelational foundation, okay? The reason behind
the Christian faith, why, has historical foundation
and revelational foundation. Why? Because it
is God working with and within a culture of a
people to communicate to the entire world. Some
say, why do you believe it? It's an Englishman's
religion. Oh, why do you believe it? It's an
imported. Why do you believe it? It's just something
to control the masses. No. Right? The Christian
faith, across history, He has a historical foundation.
He has a revelational foundation. He has apostolic
foundation. Right? So, those are the reasons
why we believe what we believe. It's not just
that we read it, we know it. We know the reason
why we know it. We know the reason why. Right?
We know the reason why. Now, like I said, the
ones we are going to discuss today, I will ask
you a question. Whether they have historical
foundation or they have revelational foundation.
Right? We're going to see. Because Pastor Victor
is the one that used the word archaeological
evidences, you know, all the time. When I started
studying, I started seeing that actually, Christian
faith is so solidly founded on realities that
happened on these earths that God fulfilled.
Right? And in those realities, which we call
the eyewitnesses accounts, there is what? Revelation.
Right? There is revelation. But in most cases,
you barely find... any archaeological or any
pointer to the fact that some people existed
somewhere. Where's Brother Prince? Ah, okay,
he's outside. If someone can replace him, it
would be nice. Yes, so, Victor, if you can replace
him, if he's not in anything, he should come
inside. So, there's archaeological evidences,
right, evidences on this faith and there's revelational,
there's eyewitness evidence, to solidify the
Christian faith, which in most cases is difficult
for other faiths to establish. So we must know
why. Now, the third one is you must know how
to communicate the faith. Ah, you must know how
to communicate the faith. You must know how to
communicate the faith. You must know how to communicate
the faith. One of the things I really, you know,
honor pastors for is Not just that they know
it, but they are apt to teach. See, teaching
is something that every day you must trust God
that it gives you understanding on how to present
the message of the gospel. This teaching is one
of the most, I mean, one of the challenging for
me to teach. Reason because I'm torn between
I don't want to teach someone's doctrine and
trying to correct doctrine. Yes, I need to teach
the church. So our job is to teach the church.
It's not to teach someone's error. But in teaching
the church, we would correct someone's error.
Do we get it? So our job is not to pick, we don't
need to pick all the errors, right? No, not at
all. We want to teach the church. Now, in our
teaching the church, many errors out there will
be corrected. So I was torn in between, right?
Where do I start from? Where do I organize this?
and trusting the Spirit to flow with us even
as we teach. So you must learn how to communicate
it. You must learn how to communicate it. 2 Timothy
2 verse 15. 2 Timothy 2 verse 15. Be diligent
to present yourself approved to God, a worker
who does not need to be ashamed, rightly dividing
the word of truth. Say that word ashamed again.
So it's not shaming, it's actually to shrink.
Like, oh, I don't have sufficient evidence to
present. Right? So, you will not shrink that
you don't have sufficient evidence when you rightly
divide the word of truth. That is what it means.
It means to withdraw. I withdraw my case from
this discussion because I don't have sufficient
evidence. When you rightly divide the word of
truth, you wouldn't shrink. So, it means that
there's a pattern that we need to use to communicate,
to communicate the gospel. 2 Peter 1, 20 -21
will rightly divide the word of truth. So, rightly
divide simply means to cut across the scripture
to give an explanation, right? Cut across the
scripture to give An explanation. To what? Now,
some people are wondering, knowing first, above
all, that no prophecy is of private interpretation.
And we have explained this, right? That it's
not necessarily meaning someone has a revelation,
right? That's not what it means. That means like,
oh, this is my interpretation. That is your interpretation.
But what it's explaining is that no scripture
should be taken alone. No scripture is independent
of the order. Right? So, if I read Genesis, it's
not independent of Exodus. It's not independent
of Malachi. For the prophecy never came by the
will of man. But see, holy men, stay on this
one, holy men of God spoke as they were moved.
So, Moses spoke as he was moved. So, if he was
moved by the spirits, right? It means that when
Isaiah was moved by the Spirit, Moses and Isaiah
would be communicating the same thing. Do we
get it? So, holy men, they move. They will move,
right? They spoke as they will move. So, it means
that because it is of the same origin, right?
No single scripture has a separate message from
the other. Because it is inspired by God, by
the same Holy Spirit, No single, that is what
we call the, what the pastor Victor call it,
thematic context, right? The entire context of
the Bible, right? This is thematic, those places,
those concepts, I was supposed to write them
down there in my book. I probably will bring
that, right? We need them because that is the
thematic context of the Bible, the overall message
of the Bible, saying that no book is independent,
but these books brought together. By men in different
generations and across different times, they
were moved by the Holy Spirit. And does the Holy
Spirit have two messages? No. Just that one message
of what God will do in us. What God will do.
So, how do I, right, communicate the gospel,
right? I communicate it across scriptures, holding
on to the messages of the scripture. Holding
on to... the messages of the scripture. So there's
no one scripture that stands alone, but you bring
them together and they spoke as they were moved
by the Holy Ghost. Let's go to Philemon 6. Philemon
6. Philemon 6. The communication of our faith.
Right. The communication of our faith. Philemon
6. Okay. Media, help us. So Philemon sees. 6
says, the communication of our faith would become,
he said, that the sharing of your faith may become
effective by acknowledgement of every good thing
which is in you in Christ. That as we acknowledge
all that is ours in Christ, means that you will
cut across, to acknowledge what is yours in Christ,
it means that you will cut across all scriptures
to know all that is yours in Christ. Living no
matter untouched. We will cut across all scriptures
knowing what is ours in Christ. Then the communication
of our faith, the sharing of our faith becomes
very effective. Right? It becomes very effective.
It becomes very effective. So this three commitment
is something that should go with us every day
as we go. Every day as we go. I need to know
more. I need to know more. Right? I need to know
why. And I need to communicate. That is why when
you learn, you communicate it. You teach people,
right? The reason why we have us here is not
for us to just teach you, teach you, teach you,
but that you will go and teach others. So if
you don't practice how to teach others, how would
you be able to be effective in the communication
of your faith? To give a defense, you must learn
how to communicate the defense. You must learn
how to communicate. And it doesn't come in one
day. It's not something that you will just wake
up one day and you know how to communicate of
it. No, it's practice. Practice after practice,
after practice, after practice. It's like people
who are going for evangelism, the more you do
it, the more you know how to do it. So the first
time you went to speak with someone, you realize
that the scripture you started with or the way
the conversation started, you could have taken
it through these other parts. Or started with
this scripture and moved towards this scripture?
Or asked this question? So, in that, you are
practicing how to communicate your faith. Right?
You are practicing how to communicate your faith.
So, it is not just mere eloquence. It is not
mere eloquence. It is not in the wisdom of men.
It is not eloquence. It is not in the wisdom
of men. It is also not quoting scriptures. Okay?
So we've warned each other about quoting scriptures
randomly and using them haphazardly, right? In
this place, right? This is not just me quoting
scriptures, but staying on it. Because we have
people who have quoted scriptures across all
times. In fact, in their quoting of scriptures,
they did terrible damage to people who were looking
for what to believe in. They had to follow them.
So it is not quoting scriptures. Like some said,
right, to confuse people. Just quote randomly,
quote randomly. In fact, like Pastor Victor also
said, he said, the people that have done damage
the most to the faith, I mean, unfortunately,
are people who use the same material. People
who hold the Bible across history and even people
who try to create organizations. Why? Because
they are using the same book. Now, I tell you
that if someone was using another book, right?
You remember what happened in Ephesus? What did
they do? Right? They will bring out their books
and they will burn it. Right? They will bring
out their magic books. Right? And they will burn
it. Because they have believed in the message
of Christ. Now, somebody that is using the same
book with you. First, he does not need to burn
the book. We don't want to burn the book. But
the person is communicating and keeping people
in darkness, right? In the name of using the
same book. So people who really give the most
challenge when it comes to apologetics, people
who give the most challenge is the people who
actually carry the same book or claim to teach
from the same book. So we must pay attention,
right? We must pay attention to how to communicate
this message. So we will teach it instruction
by instruction, conviction by conviction, evidence
by evidence. Okay, we will teach it instruction
by instruction, conviction by conviction, evidence
by evidence, correction by correction, precepts
by precepts. It means that we will be detailed.
We will be detailed in our communication of the
gospel. We will be detailed in our communication.
of the gospel. Alright. The next thing is to
know what is the state of heart of someone who
is giving a defense of the gospel. The state
of our state of heart. Now, one of the challenges,
so the next thing is our state of heart in giving
a defense. Right? We can say it that way. Our
state of heart in giving a defense. There's a
challenge. I think I was saying it one day that
one of the reasons why people don't go for evangelism
is because they don't know what the person will
say. One. Secondly, sometimes they think that
they are coming apprehensively to attack somebody.
No. Sometimes they think, okay, someone I've
never met before. It's because you have not conditioned
your heart to know what you're about to go and
do. So if you condition your heart that, okay,
I'm going to save souls. I'm not going to attack
anybody. I'm going to have a communication with
this person. I'm going to discuss and explain
the scriptures, right? And it's not like you're
coming to, you know, hold the person, force the
person. Is it that you believe or not? You know,
some people will use the wrong scripture, the
kingdom of God, suffering violence, right? You
must take it. But no, no, no. That's the very
wrong explanation of that. We've seen people
do very funny things with scriptures. So our
hearts has a position. Believe me, this will
help you. when you are going. It will help you
when we are going. You see this one, this is
the foundation of the next thing we are going
to teach. So that when we begin to talk about
doctrines that don't align with the faith of
Jesus and why a faith cannot be called salvation.
I said that. Why a faith cannot be called salvation
or a belief cannot be called salvation. You will
know that we are coming from a state of hearts
that is appropriate, that is consecrated. Let
me use that word, right? A state of heart that
is consecrated, right? We are coming from a state
of heart that is consecrated. So the first thing
that we must know, right? I know many of us might
not like it. Some of us are so cool. Some of
us, we are very reserved, right? But the first
thing you must know when you are going out for
an apology is that you are confronting ideologies.
So many people don't like confrontation. Many
people don't like confrontation, right? You don't
want confrontation, right? To discuss, to argue,
to explain, no. So, first, the state of our heart
must be that we are going to confront ideologies.
We are going to confront ideologies, strongholds,
and arguments. Ideologies, strongholds, and arguments.
Ideologies, strongholds, and arguments. That
exalts themselves against the knowledge of God.
That exalts themselves against... So you must
know, this one you must know. You will not get
there and tell the person A is B. And the person
will say, oh, glory to God, I believe. Right?
No, it's not going to happen like that. So you
must know that we are going to confront ideologies.
People are not born tabula rasa. Tabula rasa
means a plain head. People are not plain head.
Right? They are not a white board where nothing
is written on. Something has been written in
their mind. before they met you, right? Even
if they have no faith, something has been written
in their mind. For example, you are going to
preach even to a new generation person. The person
will ask you, why does God allow a child in Gaza
or somewhere to die? Why does he not stop that
bomb at that last minute before it exploded?
Right? Someone will ask you such a question.
You are preaching the love of God. The person
is telling you, If truly God controls all men,
if God is truly ultimate, why can't he not just
kick that bomb away and that child will survive?
These are questions they will ask you. Now, this
one is not coming from anything. This one is
coming from a moral mind. It's coming from a
humanity mind. If you meet people who believe
in humanity and they follow those, this is a
question they will ask you. Why didn't God stop
it? And you have to explain. So, that is an ideology.
That it is, God is contributing to that thing
that is happening by not doing anything. Have
we seen that in the Old Testament before? Are
we together? Have we seen that in the Old Testament?
Leaders, we have seen that. Where they will say
that God is contributing to an evil that is taking
place because of his absence. His absence in
those cases. So the same way today. Today you
will see it practically. Why is God not stopping?
So we must know, you must have this in your mind.
Have it settled. You are going to confront ideologies,
arguments that exalt themselves against the knowledge
of God. 2 Corinthians 10, 4, verse 5. 2 Corinthians
10, 4, verse 5. Romans 1, verse 16. Put them
together. Romans 1, verse 16. For the weapons
of our warfare are not carnal, but mighty in
God, to the pulling down strongholds, casting
down arguments and every high thing that exalts
itself against the knowledge of God and bringing
every thought into captivity to the obedience
of Christ. So, go back. So, he says, go back
to the first one, right? Where are you? 2 Corinthians.
I'm still in 2 Corinthians. I'm not in... Yes.
It's like the weapon of our warfare. So, you
must know that you are not going for a physical
fight, okay? The confrontation is not physical
fight. So, you must know this, right? So when
the person becomes physical, you move. That's
the truth. You move. Okay? Because what we are
doing, it's an argument. I mean, a debate, yes.
A conversation. That is why when Festus and Agrippa,
when they questioned Paul, they said, what are
you guys? This guy does not deserve this. He
has not done, there's nothing physical. It's
not a physical warfare. It's just to them. It's
just ideological. So why should you say he's
condemned to death? Of course, over history,
we have seen people that because of their ideology,
they were condemned to death as well, right?
So he was saying, let's think. Let's think together,
right? He doesn't deserve death. But Paul knew,
right? Paul knew that the weapons of his warfare
are not carnal. Paul knew what he was doing.
Apostle Paul was certain that he was bringing
down the argument. And because they could not
stand, so people might not be able to stand and
they turn into fights. Then you just withdraw,
right? So if you have this mindset, I'm going
out to have a conversation over the ideologies,
over the strongholds that are in the minds of
people. I'm going out to answer questions that
are in the mind of people, random people who
haven't been able to understand the love of Christ.
So this will help us a lot. Now go to Romans
1 verse 16. Romans 1 verse 16. by faith. So it
is the power of God. So your communication of
the gospel, right? The power of God is in it.
So don't think that you're just going to just
have a debate, have an argument, have a discussion,
explain. No. When you are saying that Jesus is
son of God, the power of God is in that communication.
When you are saying that when God created man,
he has the intention to fill all men, the power
of God is in that communication. When you say
that to be filled, You need to believe in the
suffering of Christ and the glory that follows.
The power of God is in that communication. So
don't let it look like you are going out to just
say mere words. No, you are not going to say
mere words. You are going to communicate the
power of God. So be bold to enjoy confrontation.
Right? Be bold to enjoy confrontation. Be bold
to enjoy confrontation. One of the means by which...
maybe early days, right, before, you know, I
got very, I mean, it's not something that also
I just jumped into being able to have a confrontation
about the gospel. No, it didn't happen all of
a sudden, right? I just realized that when someone
asks a question, right, I just smile, right?
So if you smile, it calms you down. Then they
arrange your mind together. Then you know, okay,
we are not fighting, right? It is that we want
to communicate, we want to have a conversation.
So me, that is, first thing, someone comes to
me, in fact, these days when I smile is because
I know that, okay, This person, this is another
opportunity to win someone, right? This is another
opportunity to win someone. So, we are going
for confrontation. It's not a fight. We put on
a smile. You approach the person. You have your
scriptures. And again, right? Again, this is
one of the things. Let's put a second one. Let's
put a second one. So, now it's confrontation,
right? Confrontation. Let's take a few scriptures.
1 Timothy 1 verse 3. 1 Timothy 1 verse 3. I think
Pastor Victor read this. And I urge you when
I went into Macedonia, so we are still on confrontation,
please. We have about a number of scriptures
here. Yes, a number of scriptures here to deal
with. As I urge you when I went to Macedonia,
remain in emphasis that you may church some that
they teach no other doctrine, neither give heed
to fables and endless genealogies, which minister
questions rather than godly edification. which
is in faith. Sorry, which is in faith, yes. So,
he says he besought Timothy, right, to abide
still at Ephesus, right, so that he might do
what? He might charge people to teach no other
doctrine. Now, to charge people to teach no other
doctrine would not be very easy, would not just
be stop teaching this doctrine, right? If you
tell people stop teaching this doctrine, the
next question is why? So, what? Timothy is going
to do is not to say, nobody should teach fables
here. Nobody should teach, I am from David, I
am from whatever tribe. No, no, no, he's not
going to do that. He's going to show from the
scripture that it is from one Lord, one baptism,
one faith, so that you would not have an attachment
to anything you have traced. Endless genealogies
that is not for profiting. Fables. Right? So,
these NDS genealogists and these fables are not
just something we say stop. No, he has to use
the scripture, right, to stop them. So, it is
the teaching of the scripture that will stop
it. So, he's going to go and confront people
to tell them to stop and to show them from the
scriptures that we are all the children of God.
So, this is how he confronts it. Acts 13 verse
14 to 16, let's add that. Still on confrontation,
Acts 13, verse 14 to 16. Acts 13, verse 14 to
16. But when they departed from Pega, they came
to Antioch in Pidicia and went into the synagogue
on the Sabbath day and sat down. And after the
reading of the law and the prophet, the ruler
of the synagogue sent to them, saying, Men and
brethren, if you have any word of exhortation
for the people, do what? Say on. Then Paul stood
stuck here. Now, this is the one I was talking
about yesterday. That Paul intentionally would
put himself in a circumstance where people would
ask him and say, tell us more. Right? Where people
would say, give us a defense of the scriptures.
Right? Give us a defense. Now, these people are
also very interesting people. Right? They realize
that the reading of the scripture is not enough.
But the explanation of the scripture. is where
the revelation is. Okay? The explanation. Don't
forget, the Ethiopian eunuch also was reading.
Right? And Philip had to do what? Explain the
scriptures. So Paul put himself in a circumstance.
So there's nothing wrong where you find people
talking. Right? When you find people talking
and you go and join them. Right? Because you
want them to ask you questions. Right? I think
you want them to ask you questions. I think my
wife always says something that, you know, she
goes to lunch. with some people because she knows
that they will ask her questions. Right? They
will ask her questions about your faith. So,
she goes, I mean, there are, what I call them,
some of them are Christians, right? And people
who are yet to believe are among them. So, you
go in that midst and because you know the state
of mind that they are going to ask a question,
you want to keep that. Why? Because you want
to be able to give an answer. Right? So, this
is what Paul is doing here. Similar to what Paul
is doing. Putting himself, getting into a synagogue,
reading the scriptures, And then they said, now
speak. You know, now speak. Then Paul stood up
and motioning his hand said, men of Israel and
you who fear God, listen. The God of his people,
Israel, choose our father and exalted people
when they dwell as strangers in the land of Egypt.
And with an uplifted hand, he brought them out.
This alone is the message of salvation. A picture
of salvation is already painted there. Next.
Now for a time, for about 40 years. He put up
with their ways in the wilderness. So here we
see that Paul actually went to confront people.
He put himself in a circumstance where they would
say, speak. You remember the same thing. What
did they tell Stephen? Speak. Are these things
so? Confirm that this is true. Speak. What did
they tell Paul? Now you can answer for yourself.
That's what they told Paul. They asked Stephen,
are these things so? Paul, they asked him, you
can answer for yourself. And here they told Peter,
right? Right? Is it Peter or Paul? They say stand
up, Paul. They say stand up and what? And speak.
Right? Paul put himself in this circumstance
again. So this is what we see. So it's not bad
to find yourself in such circumstances. Now go
to 42 to 46. Verse 42 to 46. Of this same chapter,
please. 42 to 46 of this same chapter of Acts.
So when the Jews went out of synagogue, the Gentiles
begged that this word might be preached to them.
the next Sabbath. So the Jews were angry about
the message that was preached. Yet, some people
wanted the message to be preached to them again
the next Sabbath. So in your apologia, as much
as you'll find people who would confront and
they will say no, you must also be having a mind
and a heart that somebody will hear. Okay? Somebody
will believe. Don't have this mind that nobody
will believe. No. Somebody will believe. Somebody
will hear. Somebody will say yes. Somebody would
follow. The more you do it, right? So we had
some people say, let them preach this word to
us again in the next Sabbath, 43. Now, when the
congregation had broken up, many of the Jews
and devout proselytes followed Paul and Barnabas,
who speaking to them, persuaded them to continue
in the grace of God. So some Jews, right? And
some converts, right? They followed Paul. and
persuaded them to continue the worldview. So
those ones received the word. On the next Sabbath,
almost the whole city came together to do what?
To hear the word of God. Right? People would
hear. This is a result of putting yourself in
a place where you begin to teach. Verse 45. But
when the Jews, again, these same Jews, saw the
multitudes, they were filled with envy and contradicting
and blaspheming. They opposed the things spoken
by Paul. So you can see it's a very great confrontation.
Then Paul and Barnabas grew bold. Say, I grew
bold. Say, I grow bold every day. Yeah. They
grew bold and said, it is necessary that the
word of God should be spoken first to you. Now,
it is necessary. That word is historical. That
word is entire Genesis and the law. It is necessary
that it be spoken to you first. Because you are
people in... Abraham, of course, a father in
your lineage that believed in God. So by the
promises of God and by the election of God, right?
You were the ones that will carry this message
and share, right? That's by God's election. It's
Israel that would carry this message and share.
So he said, it is necessary that he be spoken
to you first. However, you did what? You reject
it. Now, judge for yourself. and judge yourselves
rather on worthy of everlasting life. Behold,
we do what? We turn to the Gentiles. We turn
to the Gentiles. For the Lord has commanded that
I have said to you as a lie to the Gentiles that
you should be salvation to the world, to the
ends of the earth. So it's not just Gentiles,
right? No, no, just stay under scriptures. It's
not just Gentiles, right? But Paul had a heavy
labor. Paul had heavy labor for the Gentiles.
But it's not just apostles to the Gentiles. You're
restraining me a whole lot. Otherwise, we would
remove the epistles, give the Gentiles only the
epistles, and we would stay with the gospels
and maybe Peter, John. So Paul is also an apostle
to us, right? He's an apostle to us. We're going
to see that in laying the foundation, right?
Why nobody can build anything apart from that
which is already established. So verse 47. We'll
just stay on verse 7. Right. So, he said, I've
said it. So, he's an apostle to the ends of the
earth. Right. To the ends of the earth. For salvation
to the ends of the earth. So, let's go to another
scripture. Acts 19, verse 3. Acts 19, verse 3.
And he said to them, into what then were you
baptized? So, they said, into John's baptism.
Again, he met people who were already saved.
I mean, people who had received the message.
Which is the message of? John the Baptist. I'm
saying there's no problem about that message,
but the way it's communicated, it's communicated
in a coded form, in a hidden form of what is
to come. But in our communication, we communicate
what is already done. The finished work of Christ
is what we communicate. This one is telling them
somebody will come and do some finished work.
There's somebody that is going to fulfill it,
right? So, he confronted these people and said,
well, this is it, right? And he taught them appropriately.
Verse 9 and 10. Verse 9 and 10 of the same scripture.
But when some were hardened and did not believe,
I'll go to verse 8, take it a little bit back.
And again, he went into the synagogue and spoke
boldly for three months. You see, always going
to, in the synagogue, looking for places where
people would have questions and explain the scriptures
to them. So, spoke boldly for three months. Reasoning,
did you see? Reasoning. It means giving explanation.
The Logos, giving explanation and persuading
concerning the things of the kingdom of God.
Right? He was going about meeting people and
giving explanation regarding things concerning
the kingdom of God. So Paul did not shy away
from confrontation. Right? And we cannot shy
away. Go to verse 10. But when some were... Okay,
go to verse 9. Stay on 9. Let me see. But when
some were hardened... and did not believe, but
spoke evil of the way, which is the message,
before the multitude, he departed from them and
withdrew the disciples, reasoning daily in the
school of Tyrannus. Now, look at, did he reason
in the synagogue with them? Did he reason in
the synagogue with them? Yes, he did. Now, when
he realized that one, two, three, four people,
they are getting it, right? He took them aside.
and train those ones very well, right? Train
those ones so that those ones will go and do
what? Will do the same work. So as much as you
are seeing confrontations, right? You'll meet
people who will believe. In fact, sometimes you
can go and teach somewhere or you're talking
to two friends and you realize that in that evangelism,
one is more receptive, the other one is not receptive,
right? One is more receptive, the other one is
very... It's not receptive. Now, it would be
good that that one that is receptive, you put
more energy, get person number, you follow up
such kind of people. Let me put it this way.
They are closer to the kingdom of God. Okay?
Such kind of people, they are closer to the kingdom
of God. It means that they are ready to hear
your reasoning. So, reasoning is something that
we must do. So, he took them aside. So, specifically,
he continued with those ones. The question is,
do you think those ones will not have questions?
They have questions. The disciples of Jesus had
questions. These disciples had questions and
then he answered their questions. So we see that
in general, you can have confrontation with a
group. You can have people specifically also
being separated for discipleship while you are
confronting the ideologies in our mind. So again,
just put this as a note that you cannot control
how people respond, right? But you must be faithful
to the teaching of the word. You cannot control
how people respond. But you must be faithful
to the teaching of the word. You must be faithful
to the teaching of the word. So, some people
will be receptive at some point, some people
will not. So, you must be faithful to the teaching
of the word. Now, observe that James, the brothers
of Jesus, did not believe him at some point in
time. Right? They did not. But when... Peter
would hand over church. It was James, the brother
of our Lord, that he handed over to. So there
are some people that the current confrontation,
they might not be able to receive it. I say it
again. The brothers of Jesus never believed them.
We've taught that before. After resurrection,
they believed, right? And when James, the apostle,
was killed, James, the brother of Jesus, took
over the church from Peter. So Jerusalem became
where James, the brother of our Lord, was. In
Galatians, we see... Paul, Peter emphasizing
that because they set the lead arms to kill James
and all of that. And there was another James.
So we see that people, we don't control the response.
Jesus could not control his brother's response,
right? But after resurrection, sufficient evidence,
they believe the message of the gospel. Now,
the second thing is we are fighting a good fight.
Okay, we are fighting a good fight. 2 Timothy
6 verse 12. We are fighting a good fight. We
are fighting a good fight. Sorry, 1 Timothy 6
.12. Sorry, I think it should be 1 Timothy 6
.12. It should be 2 Timothy 4 .1. 1 Timothy,
yes, 6 .12. Fight a good fight of faith, lay
hold of eternal life, to which you were also
called, and have confessed the good confession
in the presence of many witnesses. I urge you
in the sight of God, who gives life to all things,
and before Christ, who witnessed the good confession.
Now, go back to verse 14. Let me explain something
in verse 14. Now, verse 12, sorry. Verse 12,
go to verse 12. Now, fight a good fight of it.
Lay hold of eternal life is not talking about
that Timothy does not have eternal life, okay?
It's not saying Timothy does not have eternal
life, right? It is that fight of faith, right,
that is the work of eternal life, okay? It's
not saying that, oh, now, fight a good fight
of it, then hold eternal life, right, to which
you have been called. Now, look at it. Take hold
of eternal life. Eternal life to which you have
been called and have made a good confession.
So, he's talking about the message and the ministry.
That's what he's saying. He's talking about fight
a good fight, but do the work of ministry, right?
And that is eternal life itself. So, eternal
life is not something that we have alone. It's
something that we do. Okay? Eternal life is something
that we do. It's something that we do. That fight
of faith is eternal life. It's something that
we do. It's not just something that we have.
Right? So it's something that we do. So we would
fight a good fight. It means we are taking hold
of eternal life. It means we are preaching the
gospel. We are doing that which we are called
to do. That which we have confessed and we have
confessed before many witnesses. So taking hold
of eternal life is you fighting a good fight
of faith. It's you giving a defense. So we must
know that it's a fight. Right. We must definitely
know that it's a fight. So it means that not
everybody will celebrate you. People will reject
you. Right. People would, people would even give
you a new reputation. Right. Pastor Victor was
saying that if you, if your reputation is at
stake, right, then you are not ready for a defense
of the gospel. Right. He said something like
that. You know, you should void yourself of any
reputation. If you would teach the word correctly,
if you would teach the word accurately. because
people would give you names, they'd give you
reputations, people would, you know, come against
you. So it's a fight, right? It's a fight. So
it means that we have to contend, that word contend
there in James that we saw, he says we should
contend for the faith. It's the same thing here,
fight a good fight of faith, contend for the
faith, right? So we see that in that. Now let's
see 1 Peter 3 .15. The third thing, Peter said,
we should do it with meekness and fear, right?
Meekness and fear. So in this confrontation,
in this fighting, right? Fighting means, you
know, arguments, debates, ideologies, you know,
having this conversation. We should do it with
meekness and fear. He says, but sanctify the
Lord, be ready to give a reason. He said, do
it with meekness and fear, right? So you are
not doing it. you're not doing it arrogantly,
right? You're not doing it to say, oh, you guys
don't know. No, it's not about they don't know.
It's about that you want to have their life,
right? You want to have the life of God rather
in them. So you are doing it with meekness, knowing
fully well that you too, you were once like them.
So in meekness and fear. So when you're going
out, you should have this in your mind that,
oh, I'm going to do this with meekness and fear.
He's talking about reverence to God, right? Meekness
and fear. You're doing it with gentleness. 2
Timothy 2, 2 Timothy 2, 14 and 19. 2 Timothy
2, 14 and 19. Remind them that these things,
charging them before the Lord, not to strive
aboutwards to no profit to their runes of their
heralds. The next one. But be diligent to present
yourself a proof of God, right? A worker who
does not need to be ashamed, rightly dividing.
the word of truth. The next. But some profane
and idle babbling for they will increase to more
ungodliness and their message will spread like
cancer. Hymenaeus and Philetus are of this sort
who have strayed concerning the truth saying
that the resurrection right is already past and
they overthrow the fate of some. Nevertheless,
the solid foundation of God stands. The solid
foundation of God stands. Having this seal, the
Lord knows those who are his. Let everyone who
names the name of Christ depart from iniquity.
Go to 24 and 25. And the servant of the Lord
must not quarrel, but be gentle to all, able
to teach patience in humility, correcting those
who are in opposition, if God perhaps will grant
them repentance so that they may know the truth.
Right? so that they may know the truth. So you
can see cautions on gentleness, meekness, carefulness
in the teaching, carefulness in the explanation
of the gospel, apt to teach, able to teach. You
see that word, able to teach? We already discussed
that. We already talked about that this morning.
Now, the next thing is boldness, not harshness,
right? This is also related to this. You have
to go in boldness, not in harshness. Boldness,
not in harshness. We're still connected to this.
We must go in boldness. You can put Acts 4, 29
to 30, which gives us the context of that. Boldness,
not doing it harshly. Now, what happened in Acts,
for them to walk in this boat, it's not that
the boldness was not there, right? But circumstances
happened. Okay? So, when you are doing your apologia,
you might meet someone, right, that's at... So
many philosophies, right? And you were not able
to bring down their stronghold on that day, right?
You might not be able to bring that. Or there
were just a lot of arguments and all of that,
you know? There's always a time that, I think
it's part of the ask, that we will speak to you
on this matter again after a matter was discussed.
So there's always that time to speak to the person
again, right? So you will not say, because I
went out today, I'm trying to explain, I'm trying
to give a defense today. You know, it seems like
I couldn't answer a few questions, right? Answering,
not being able to answer a few questions does
not mean that you should withdraw. Are we together?
So if you have questions, it doesn't mean that
you will withdraw. I have people who would go,
they would send me message, sir, someone asked
me this question during evangelism. I don't have
an answer, but we plan to meet again. That is
the way it should be, right? So you also notice
that. When something happened, the context of
this is after they had probably disciplined the
disciples, right? And the Jews, they said they
went to their own company. You see, they went
to their own company, right? And in that company,
this is where prayer was said for them to walk
in boldness. So we must know that we must walk
in boldness. And that comes through a prayer
life. So you can put it down. Prayer life helps
us. To give a good defense. Prayer life helps
us to give a good defense. So as much as you
study, you study, you study, you must pray. The
prayer life helps you to give a good defense.
The prayer life helps you to be bold. To be bold.
Prayer life helps you to be bold. Now, just a
few counsel here, right? This one's a counsel
before we move to the next thing, right? Just
a few counsel here. Now, when we are up... Approaching
Apologia, which we are going to do now in the
next five minutes, right? We are going to enter
into some teachings and see. Now, if you are
approaching Apologia, the first thing we must
know is that it is not a personal... How do I
put it? We must draw a line between the personality
and the theology. Okay? We must draw a line between...
The personality and the theology. If we are able
to address the theology, the personality will
be transformed to the personality of Christ.
Hallelujah. So, when you are giving a defense
of the scripture or you are approaching someone,
you must draw a line between the personality
and the theology. Because the teaching and the
ideologies of that person is what you want to
address. This is also preparing our minds, getting
our minds ready. What you want to address is
not the person. It's not you are taking only
communion. It's not you are not celebrating Christmas
or all of that. No, those are not the ideologies
that you want. It's why is the person. What do
you believe? So it's not the personality. It's
not the individual that you are attacking. Don't
forget, our warfare is not carnal. We are bringing
down strongholds, ideologies. thoughts, arguments
that exalt themselves, right? Did you see a person
there? No. It's these arguments, right? These
arguments. So, we are not attacking people. The
personality. Our focus is on what is your theology.
Then the person explains their theology. If we
teach you right, you will practice right. Okay?
If we teach you right, we will practice right.
Galatians 2 verse 11 to... I think we used the
scripture yesterday. Now, when Peter had come
to Antioch, I withstood him to his face because
he was too be blamed. For before certain men
came from James, he would eat with Gentiles.
But when they came, right, he withstood and separated
himself. Watch. Separated himself, fearing those
who were of the circumcision. This is what he
practiced. Now watch. The rest of the Jews also
played the hypocrite with him. So they played
the hypocrite. so that even Barnabas was carried
away with their hypocrisy. Continue. But when
I saw that they were not straightforward, did
you see that he did not just jump on them and
say, oh, you are not eating with the Jews. No,
no, no. The argument is that they were not what?
Straightforward about the truth of the gospel.
So their conduct or their practice was a result
of a theology. And what Paul addressed, Was that
not being straightforward? And that not being
straightforward, being addressed, Peter changed,
right? He became a better person. Even him began
to give a defense, right? Do you want to put
a stone on people's neck after God has saved
them, right? He used the word, do you want to
tempt God, right? By putting this circumcision
on them. Now, that was Peter giving a defense.
But here, what Paul was doing was addressing.
He said to Peter before them all, if you're being
a Jew, living a manner of a Jew and not as Jew,
why do you compel Gentiles to live as Jews? The
next one, who we, who were Jews by nature and
Gentiles and not sinners of the Gentiles, knowing
that a man is what is not justified by the works
of the law, but by faith in Jesus Christ. Even
we have believed in Jesus Christ, in Christ Jesus,
that we might be justified by faith. and not
by works of the law. For by works of the law,
no flesh shall be justified. This is the explanation,
right? This is the explanation. And when they
went to Jerusalem to talk about this matter of
circumcision, right? When they went to the council
in Jerusalem to talk about this matter of circumcision,
they did not talk about that Peter was eating.
with the gentiles they didn't have this conversation
right let's check let's check the scriptures
go to acts 15 uh let me see go to acts 15 verse
1 and certain men which came down from judea
taught the brethren and said except ye be circumcised
after the words the manner of moses ye cannot
be saved right they cannot be saved now Look
at how it was answered here. Go to verse 7. And
when there had been much disputing, Peter rose
up and said unto them, Men and brethren, ye know
that a good while ago God made choice amongst
us, that the Gentiles by my mouth should hear
the word of gospel. Right? You see, so the Gentiles
also heard from Peter, not just Paul, right?
They heard from Peter as well, right? I mean,
that was Cornelius heard from him and believed.
And God, which knoweth the heart, bear them witness,
giving them the Holy Ghost, even as it did unto
us, and put no difference between us and them,
purifying their hearts by faith. Now, therefore,
why tempt ye the Lord to put a yoke upon the
neck of the disciples, which neither our fathers
nor... Our fathers know we were able to bear,
but believe that through the grace of God, Jesus
Christ, we shall be saved even day. So it is
the doctrine. Look at the teaching he explained.
God put no difference, right? Put no difference
between them and us that we all will be saved
by grace, not by circumcision. What is addressed
is not the practice, right? But much more. The
doctrine, therefore the practice is corrected.
The theology, right? Good. So again, another
concern is that we would notice that most teachings
that we would examine, right? These teachings
are actually, how do I put them? These teachings
are actually individual centered, right? The
things we are going to check in a few minutes.
They actually go to capture the individual. Right?
With an unquestionable theology. So let's start
a new section. Right? Let's start a new section.
Let's start a new section. Just one minute. Can
we just pray in the Holy Ghost? Can we just pray
in the Holy Ghost? Can we just pray in the Holy
Ghost? We want to talk about things pertaining
people's belief now. Why they believe what they
believe and how that is not correct. Can we just
pray? The Lord, we do it in the right spirit.
We do it in the right spirit, even as we come.
We have wisdom in the name of Jesus. Can we pray
in the Holy Ghost? There's abundance of revelation.
There's abundance. Oh, we do this in the right
spirit. We do this in the spirit of Christ. Even
as we teach, even as we open up. These issues
we teach in the Spirit of Christ in the name
of Jesus. We have boldness. We have boldness
in the name of Jesus. We have boldness to give
a defense of the gospel. We have a boldness to
give a reason why we believe what we believe.
We have boldness. We commit ourselves to study.
We commit ourselves to pray much more. We commit
ourselves, oh, to give an answer. Or to those
who come around, this is our consecration. Can
we pray? Can we just pray? Can you pray for yourself
that you are ready, ever ready, to give a defense
of the gospel? You are ever ready to give a defense
of the gospel? You are not weak. In your mind,
your mind is strengthened. In the name of Jesus,
my mind is strengthened to always give an account.
My mind is strengthened. Can you pray for yourself?
I'm an able teacher. Oh, I am an able teacher
of the gospel. I'm unable to teach all of the
gospel. I'm apt to teach. I'm unable to teach
all of the gospel. See, I answer all questions.
I answer all questions by the Spirit of God.
Oh, I search the scriptures. We bring down every
argument. We bring down every ideology. We bring
down every word that exalts themselves against
the knowledge of God. We bring down every thought
that exalts themselves against the knowledge
of God as we speak, as we confront people, as
we tell them about the message of Christ, as
we explain to them in detail. Oh, starting from
the prophets, the Lord, the Psalms. Oh, why in
the name of Jesus, they are transformed. They
are transformed. They come to the knowledge of
Christ. Can we pray? Can we pray? Let me hear
us praying. Say, the gospel is powerful in my
mouth. The gospel is powerful in my mouth. The
gospel is powerful in my mouth. The gospel is
powerful in my mouth. When I say it, it comes
forth with power. He comes forth with demonstration.
He comes forth with power. He comes forth with
demonstration. He comes forth with power. He
comes forth with demonstration. In Jesus' name
we pray. Amen. So this is actually the greater
works that we are doing, right? Giving an apology
is part of greater works. It's part of greater
works. And if you give... an apology or an explanation,
an answer to people, right? And they believe
they are able to walk in greater works. Now let's
start. First, because we're going to check two
sects and I'm going to tell us, we're going to
check the Mormon doctrine and the Jehovah Witness
doctrine. The question is, are they believers?
I think Sister Christy disturbed me about this
a lot. She disturbed me a lot on this matter.
Are they believers? Did they believe? Wait, relax.
The answer will come. By the time we unleash
some of the things that they pertain to, you
will know what they are. Right? You will know
what they are. Now, 1 Corinthians. 1 Corinthians.
The first thing is no other foundation except
Christ. That's the heading now. After that, then
we begin to go layer by layer into what they
teach. Now, no other foundation except Christ.
1 Corinthians 3. 9 to 13. Can I have that scriptures?
For we are God's fellow co -workers. So note
that word, fellow co -workers. We are not the
master, but God's fellow co -workers. I'm sorry,
God's fellow workers. We are co -workers with
the apostles, but we are God's workers. Okay?
So we are God's workers, but we are co -workers
with the apostles. We're going to see that. So
we are God's fellow workers, right? We are...
God's field. You are what? The building. According
to the grace of God, which was given to me, right?
Paul, as a wise master builder, I did what? I
have laid the foundation and another builds on
it. But let each one take heed how he works,
how he builds. For no other foundation. You see,
he said, I've laid the foundation. The next verse
says, for no other foundation. Can anyone lay
than that which is laid? And that which is what?
Christ. So Christ is who? The foundation. Now,
if anyone builds on this foundation with gold,
precious stones, wood, hay, straw, each work
will become clay for the day we declare it. Now,
he's talking about the work of ministry. Okay?
Paul is talking about the work of ministry here.
Because in that church, they were saying, I'm
from Apollos, I'm from Paul. I'm from Apollos,
I'm from Paul. So Paul begins to tell them that,
We are God's workers together, right? And I've
laid a foundation upon which I expect the leaders
of this church to build. Not that I have also
laid the foundation, but the foundation itself
is Christ. So Paul is saying that what he is
teaching that church is not anything that is
separate from things concerning the kingdom of
God that Jesus taught. Do we get it? Paul is
saying, what I have presented to you that I want
you to work on is nothing out of what Jesus said
was prophesied, spoken regarding him from the
prophets, the Lord, the prophets, the Psalms.
So it therefore means that Paul's constraint
is within the scriptures, within the scriptures,
Christ himself. Good. I've forgotten verse 13.
Okay, no. Now, Ephesians 2 verse 19 to 20. On
the foundation of the apostles. Now, verse 19.
Okay, yes, good. Now, therefore, you are no longer
strangers and foreigners, but fellow citizens
with the saints and the members of the household
of God. The next. Having been built on the foundation
of the apostles and prophets, Jesus Christ himself
being what? Being the cornerstone. So, the teachings
of the apostles. which are the prophets, right?
The messengers of those who carry the message
of God, right? The teachings of the apostles,
which are the prophet and his sky. No, no, no.
Stay there. Stay in the previous one. He is the
foundation. And he says Christ himself is the
cornerstone. It means that the cornerstone of
the teaching of the apostles is Christ. Okay?
The cornerstone of the teachings of the apostles
is Christ. It means that not just Paul, right?
But the apostles. did not teach anything outside
that which Christ taught from. And Christ did
not teach anything outside that which the scriptures
have said. Can you see? So, the gospel is self
-confirmatory. The gospel is self -confirmatory.
The message of God is self -confirmatory. It
reveals in itself what the message is. So, we
see that the foundation here, is Christ. The
foundation here is Christ. So we can say, right,
we can say that the interpretation of the scriptures
is already set by the apostles. The interpretation
of the scriptures, right, is set by the apostles.
Means that I should not go out of what the apostles
have taught, which they did not go out of what
Christ has taught. Again, I should not go out
of what the apostles have explained because we
said the epistles explained the Old Testament,
right? Gives us the light and clarity of the
Old Testament. So I should not go out of what
the apostles have teach because the apostles
did not go out of what Jesus taught. So we can
say that interpretation of scriptures is also
within the scriptures. It means that no creed.
So we are writing no creed, no organization.
can put a new interpretation of the scripture
for us. No creed, no organization can put forward
a new interpretation of the gospel. This will
hinder they themselves from doing the greater
works. It will hinder those who will believe
them from doing greater works. No creed, no organization.
Let's go to Acts 17 verse 11. Acts 17 verse 11.
These were more fair -minded than those in Thessalonica
in that they received the word with all readiness
and searched the scriptures daily to find out
whether these things were so. The teachings of
the apostles can be searched. Right? The teachings
of the apostles can be searched. The scriptures
can be searched and the teachings of the apostles
can be searched. It means that we can check it
and examine it if it were so. We can check it
and examine it if it were so. So Paul's teachings
can be examined. Peter's teaching can be examined.
You can put 1 Thessalonians 5 .21. 1 Thessalonians
5 .21. 1 John 4 .1. 1 Thessalonians 5 .21. 1
John 4 .1. 2 Corinthians 1 .24. So I'll read
it again. 1 Thessalonians 5, 21, which says,
prove all things, right? He said, test all things.
Hold fast what is good. 1 John 4, verse 1. It
says, beloved, do not believe every spirit, but
test every spirit, whether they are of God. Because
many false prophets have gone out into the world.
Now, here, he's not talking about discerning
or discerning, right? He's saying false prophets.
He's talking about teachings here. Right? You
are not trying to differentiate between spirits,
right? But it's actually talking about the teachings
of these false prophets. So these prophets are
the false spirits, right, that have gone out.
So we see that in this place. 2 Corinthians 1,
24. 2 Corinthians 1, 24. Now that we have dominion
over your faith, but we, not that we have dominion
over your faith, but we are fellow workers for
your joy. For by faith you stand, right? For
by faith you stand. So you are standing in the
faith of Christ, right? So the faith is not oppressing,
is not forcing, is not oppressive. He says, we
are fellow workers for your joy. For by faith
you stand. So the faith that makes you stand
is what is making me stand. Amen. Good. Now let's
check. Now we have established that no other
creed, no other organization can establish any
doctrine that is not found in there. In fact,
they cannot establish any doctrine except that
which is already established. So now let's start
with the Jehovah Witness faith, right? The first
thing is that, again, note that what is our rule?
We don't attack the personality, okay? We don't
go after the personality. When you want to approach
them in their communication is not in the personality
of the founder. Though we're going to give you
a little bit of information on that because this
is training, right? This is training. We're going
to give you foundation that will let you know
why they believe what they believe, right? All
of them, both the founder of the Jehovah Witness
faith and the Mormon faith, they had similar
thing. One thing is common is that in both, okay,
In both, the childhood experience becomes a faith,
becomes part of their contribution to faith.
Their childhood is a both faith, their childhood
experience becomes part. So it therefore means
that their experience is presented forth as part
of what should be the faith that people would
follow. And that means that they are creating
what? A new foundation. And scripture says no
other foundation. No other foundation can be
established. So I've given us just a general
view of both persons, the childhood experience.
Now we don't attack the childhood experience,
right? We don't say, oh, this is, but rather
when we meet the followers, we address what they
believe. What do you believe about the scripture?
So for the Jehovah Witness, the person's name
is Charles Taze Russell, right? So you can write
it down, Charles Taze Russell. Charles Taze,
Charles T -A -Z -E -R -U -S -S -E -L -L, right?
This is the founder of that organization. And
this organization was established 800, almost
700 years after the church, 700 years. So he
was born in 18 something and therefore the organization
was established 700 years. to establish a new
foundation. Now, the timeline is enough to debunk
whatsoever new revelation would come. So, he
was born in this period. Now, he was raised in
a religious environment, but he rejected the
doctrine of eternal judgments. So, he was born
in a religious environment, means he was born
in a Christian environment where the eternal
punishment is taught. That is why one of their
teachings is that there's no eternal punishments.
So he rejected the doctrine of eternal punishments.
Right? He rejected the doctrine of eternal punishment.
He handed over to someone called Rutherford.
Right? He handed over to someone called Rutherford.
And we are going to touch upon that. So these
are just the personalities of someone called
Rutherford. And as a result of the controversies
with the so -called Jehovah's Witness doctrine,
Rutherford changed the name to actually become
Jehovah's Witness. So it was not the founder
that gave the name. So Charles Taze Russell established
what we call the Watchtower Society, right? The
Watchtower Society. So it wasn't the name. It
wasn't the name Jehovah. It wasn't the first
person who founded it that gave it that name.
It was the Watchtower Society. It was an organization.
It was an organization. Then Joseph Franklin
Rutherford. gave the name Jehovah Witness to
the people, to that organization, after Charles
died. The reason was because of too much controversies
in what Russell has established. So too much
controversies, less was rebranded. So the name
itself is not what they started with. The name
is a rebranding to avoid controversies of the
person who established that organization. See,
I'm calling it an organization, not a church.
So pay attention. So in these establishments,
right, we will take their doctrine. For him,
there are not so much what we call scandals and
stuff around in the case of these people, but
they are doctrines. And over time, the two, Watchtower
Society and Jehovah Witness, separated. Till
today, they are still separated, right? Some
people still believe they stay on the founder's
teaching. And some people believe they have moved
on. But there is no single difference in both
of them. So what are their teachings? Because
that's what we want to address. I just gave us
that background and I intentionally said he did
not like the eternal punishment. It's like you
grew up in a Christian family and they are always
teaching you about hell, hell, hell, hell. So
when you started your own organization, you said
there's no hell. We're not even going to teach
about hell because they have a lot of teachings
about hell. But the cell meeting teaching is
already sufficient on hell. Now, what is their
belief? They don't believe in the Trinity at
all. At all. They don't believe. Both of them
don't believe in the Trinity. So, this is fundamental.
If you don't believe in the Trinity, it's a big
challenge. Now, we are going to see and give
them credits for where they deserve credits.
Right? Now, the argument is that, first of all,
we all know that there's no place in the Scripture
where the word Trinity is established. Right?
Are we together? There's no place in the scripture
where the word Trinity is written as a word,
right? Do we get it? Just the same way, all the
words that we find and we say it's a metaphor,
this is a simile, right? They are not written
there in the scriptures like that. But because
we understand it, that this is the understanding
of this, we call it Trinity. Now, it's the same
way in my house. For now, we are Trinity. We
can say we are Trinity. We are three, right?
Are we not three? We three, we function together.
We do things together, right? Now, we have made
it a word of divinity. It's an English word,
right? Trinity is an English word, right? But
we have made it a word. We have put it within
the context of Christianity alone, right? Which
is triune, right? Triune, trinity, and all of
that. Now, they argue that it is unscriptural
and it is satanic. Not the word, the teaching.
about God in three essence, they said it is not
doctrinal, it is satanic. Now let's check the
scriptures and see if truly God has manifested
himself, right, in three essence, if God has
manifested himself. So they said this is pagan
and they said it teaches that there is one God
who eternally exists, right, and Father, Son,
and Holy Spirit. So they believe that when we
say God is one, And the Father, the Son, and
the Holy Spirit are all in one. They don't agree
with that, right? So let's see. Let's go to Deuteronomy.
Deuteronomy 6, verse 4. Now, they don't have
much scriptures on all of these, but we'll go
to some scriptures that they touch upon. It says,
Hear, O Israel, the Lord our God is one. Hear,
O Israel, the Lord our God is one. This is from
the... People that God communicated the same
message to, that we are carrying, and they claim
to be carrying. So, we see that, it says, the
Lord our God is one. Isaiah 45, verse 5. It says,
I am the Lord, right? And there is no one. There
is no God beside me. I will guide you, though
you have not known me. And this was actually
talking about Cyrus. We are talking about a man
that God intends to use. Now, on the basis of
this foundation, they agree with this. They agree
with this, the Lord God is one and there's no
other God. However, the problem is in the person
of Christ and the Holy Spirit. So I think I wrote
something here. I say, acknowledgement of the
Father is not a problem. We will come to the
misrepresentation of the Father. However, how
the Father will do what he will do, writing on
that, how God intends to do what he will do was
rejected by them. And that is why it is impossible.
to call them Christians. Right? It's impossible
to call them Christians because what God will
do, they rejected how God will do it. And it
is saying that God chooses a path to save man
and man chooses the other path. Is that scriptures
in Romans that says that the potter can choose
to make one unto this and choose to make this
other path unto this. So you cannot question
the potter. Are we together? You cannot question
the Father. You can write it down. That God said,
I am. Right? I think Pastor Fred talked about
the I am, right? God said, I am. And is that
he will do what he will do. It means that the
salvation of men will come from God himself.
So write it down. That they reject the fact that
the salvation of men will come from God himself.
I will tell you how that happens. They rejected.
The fact that the salvation of man will come
from God himself. They rejected the fact that
the salvation of man will come from God himself.
Rather stating that God will use another creation
of his. Okay? They rejected that God will do
what he will do by himself. But rather, they
stated that God will use another creation of
his. To do what he will do. Now let's go to.
Let's go to first John. John chapter 1 verse
1. Which is the first key scripture. John chapter
1 verse 1. Now if you read it in the original.
This is the fundamental. Which means. That they
missed something here. Now in the beginning was
the word. And the word was with God. And the
word was God. Now in the original. There is nothing.
Like the word was a God. So the last, the word
was God. In their new word translation, please
don't use that translation, right? It's not for
you. They added that it is a God, right? Now,
it simply means that before any creation that
God created, God had to create Jesus first. Do
we get it? So the argument is that before God
created anything, the first creation of Jesus,
the first creation of God, was Jesus. Because
in here, we could not argue less that the person
that was being spoken about here is who? Is Christ.
So how can they say that this is God? They are
saying no. This was actually talking about the
first creation of God, which is Jesus. So they
argue here that through Jesus, all things were
made, but God had to make him first. So they
put an intermission, right? Or they put something
in the middle there. And what is the teaching
of the scripture? The teaching of the scripture
is that there was nothing that was made. Can
we go to next? The next verse. The next verse.
Verse 2. Stay here. He was in the beginning with
God. All things were made through him. Without
him, nothing was made that was made. Right? Nothing.
It means that there was no creation before him.
This is what he said. So it's not like he said
that he was made to make other things. He said
there was nothing that was made. So no, nothing
existed, right, from the beginning. So we can
see that the Bible is clear. The Bible is clear
that there was no creation before Christ. Christ
himself is the one who created all things. So
we can therefore say that Christ is God. Okay,
this is the main argument. If Christ is God or
not. We can therefore say that Christ is God.
Now, if you go to, you know, some of their meetings,
you will see them celebrating Jesus a lot. They
literally thank Jesus for what he does. Like
they thank him, like, thank you for accepting
to do this mission. But if you're not careful,
right? If you're not careful, you will assume
we are saying the same thing. But we are not
saying the same thing. We use the same words,
salvation, atonement, but we don't mean. The
same thing. When they say they thank Jesus, they
thank him as an agent of God. So Christ is not
an agent. Christ is God himself. Christ is God
himself. So there was no A there. It was added
by these translators. Let's go to Colossians
1, 16 -17. Colossians 1, 16 -17. The same scriptures,
nothing that was made. For by him, All things
were created that in heaven and on earth, visible
and invisible, whether thrones or dominions or
principalities of power, all things were created.
All things means all things, right? Were created
through him and for him. Through him and for
him. Now, the question is, when scripture says,
go to verse 15 of this Colossians. For he is
the image of the invisible God. The firstborn
of all creation. This is the scripture they use.
That he is the firstborn. That him is the number
one. And every other thing takes number. So this
is the scripture that is being injured. Injurious
acts. So this scripture. So let's go to that
Colossians and see. So this is their main scripture
to say, Oh, Jesus is the one that was the firstborn.
Then other borns came in. You know. including
animals. That would be what he means, right?
Including animals, including birds, including
everything that has been made. Now, go to Colossians
1. Paul, an apostle of Jesus Christ, the will
of God, by the will of God, and Timotheus, our
brother, to the saints and faithful brethren
in Christ, which are in Colossae, grace be unto
you, peace from our God, right? Our Father, peace,
grace be unto you, and peace from God, our Father,
and the Lord Jesus Christ. So, he's writing definitely
to believers, right? He's writing to believers
here. Now, if you move to verse 16, if we move
to verse 16, or probably, let's move a little
bit, verse 10, that we might walk, go to verse
10, sorry, that we might walk worthy of the Lord
in all pleasing, being fruitful in every good
work, increasing in the knowledge of Christ,
strengthening with all mind according to the
glorious power, unto all patience and longsuffering
with joyfulness, giving thanks to, unto, Giving
thanks unto the Father, which hath made us meet
to be partakers of the inheritance of the saints
in light, who hath delivered us from the power
of darkness and translated us into the kingdom
of his dear Son. Right? In him we have redemption
through his blood, even the forgiveness of sins.
Who is the image? Now, pay attention now. Who
is the image of the invisible God? Image of the
invisible God and the firstborn of every... Okay?
Don't forget we are coming from talking about
the realities of the believer in this context.
Okay? The forgiveness of sins translated us to
the sons. We talk about redemption. We talk about
forgiveness of sins. We talk about translation.
Now, the image of the invisible God talking about
the firstborn of every creature is not talking
about every creature. Right? So, invisible image.
The image of the invisible God means that God
is Christ, right? Because it's talking about
Christ here. The Lord Jesus Christ is talking
about Christ is the God that is invisible, right?
But is the image, is the one that we see to know
God. Do we get it? So Christ is the one that
we see when we no matter seen God, but when we
saw Christ, we knew that we have seen God. Do
we get it? Now, the word, the firstborn of every
creature, that word firstborn, right, is the
word prototokos. Okay? You can write it down.
It's the word prototokos. Prototokos. It refers
to those, it refers to one that others take after.
It's not just, they created me, then they now
created she, then they now created them. No.
Everyone, every other pattern that came, took
after my pattern. That is what you call prototype.
It's the word, I mean, you know the word prototype,
right? So this is a prototype. Every other thing
will follow in the same pattern. You will not
create an architecture, you will not, let me
just do this very clear, physical understanding.
You will not create the prototype of something.
And we now see the building. It's three -story
building, the prototype. In what was produced
is bungalow. That is not prototocusing, right?
It's not doing the job. That is not a prototype.
So, What a prototokos means is that when we see
the others that will follow, they will follow
the same what? The same pattern, the same character,
the same nature. Do we get it? The same pattern,
the same character, the same nature. So it's
prototokos. It means that every other one comes
after this in this manner. In this manner. So
therefore, that firstborn cannot mean everything
God created took after Christ. So that firstborn
cannot mean that everything God created, including
everything that you see in nature, right? It's
not all nature. He's not talking about nature
here. He's not talking about creation. Because
they say God created him, then through him, everything
was created. It will include animals because
in their teachings, it included that. So we see
here that it means that Christ is a pattern that
others... Now, the word prototokos... writes,
we can find it also in Hebrews 1 verse 6, Hebrews
11 verse 28, the firstborn, 12 verse 23. Hebrews
1 verse 6, Hebrews 11 verse 28, Hebrews 12 verse
23. But again, when he again brings the firstborn
into the world, he say, let all the angels worship
him. The next one. By faith, he kept the Passover
and the sprinkler of the blood, lest he who destroyed
the firstborn should touch. So the same word
happening here, to the general assembly and to
the church of the firstborn who are registered
in heaven, to the God of all joy, the spirit
of the just man made perfect. Stop here. Now,
we see that Israel actually was the first, you
know, they use this word, not prodigal cause,
but in the Greek, the word firstborn was also
used for Israel to picture a people that God
would establish. to carry his message. So the
word firstborn and son was used for Israel to
picture a people that God will use to carry his
message. So again, when they used firstborn and
son for Israel, it was not meaning trees, animals,
anything. No, it was referring to the same pattern
of Israel. To carry my message, I will create
the church, the church of the firstborn, the
church in the wilderness. The firstborn and the
son. You see, tell Pharaoh, Israel is my firstborn
and my son. Right? So, the word firstborn and
son refers to creating the same pattern. Right?
Following the same pattern. Now, here we see
that it says to the general assembly and the
church of the firstborn who are registered in
heaven. Now, this was not possible. Prototokos
is not possible. in Christ without resurrection.
You can write it down. That the reality of Christ
being the firstborn was not possible except through
the resurrection. The reality of Christ being
the firstborn was not possible except through
the resurrection. I think we need to read Hebrews
2 here. Hebrews chapter 2. Hebrews chapter 2
from verse 13. And again, I'll put my trust in
him and behold. And again, behold, I and the
children which God hath given me. For as much
as the children are partakers of flesh and blood,
also him likewise partook of the same, that through
death he might destroy him that hath the power
of death, that is the devil, and deliver them
who through fear of death were all their lives
subject to bondage. I think we need to take it
a little bit higher. Let's go to some earlier
verses there. Verse 9. Verse 9. But we see Jesus
who was made a little lower than the angels for
the suffering of death, crowned with glory and
honor, that he by grace of God should taste death
for every man. For it became him for whom all
things and by whom all things in bringing many
sons unto glory, to make the captain of their
salvation perfect through what? Through suffering.
So Jesus will suffer to bring many sons to glory.
Right? So if Jesus suffers and brings many sons
to glory, he himself coming into glory, resurrection,
becomes the firstborn. Not that he's created
in the beginning to create everything. No. The
firstborn is that he, through the power of resurrection,
after suffering, he will bring many sons into
his glory. He will bring many sons into his glory.
And this takes place through suffering and the
glory that followed. through suffering and the
glory that followed. The other word is monogenes.
Let's write it down. Only begotten. I think we've
had this teaching before, but we shall have it
again. Only begotten. Because this is the teaching
that will address that issue of the first begotten
of the creations. Only begotten. The word only
begotten can be found in John 1, 14, which is
monogenes. Right? monogenes monogenes g -e -n
-e -s the word became flesh and dwell among us
and we beheld his glory the glory as of the only
begotten of the father full of grace and truth
now this monogenes is talking about the unique
appearance of god on earth that no man ever walked
in except christ What we walked in is after resurrection.
So it's the unique appearance of God on earth
that no man walking except Christ. We joined
that identification after resurrection. So there
was no begotten. Only begotten is the only begotten
at this time. So when God came to earth, which
again is what they rejected, the incarnation.
When God came to earth and he became the unique
appearance on earth. They said that is not God.
That is just one God. Okay? They said that is
not God, but said that is one God. That is a
God, not God himself. So they deny the incarnation
to say that Christ is not God. Now, the argument
is that when we say that we are having Holy Spirit,
the Father, the Son, the Holy Spirit, that we
are actually practicing. actually is a contradiction
on their side because when you say that Christ
is a God, it means that the Father is a separate
God, the Son is a separate God, then the Holy
Spirit is not a God. This is the argument. So
it's actually the, you know, you try to debate
something but you put yourself in the trouble.
So by saying that Christ is a God, it means that
in their own religion there are two gods and
one wind. Right? Two gods and one wind. So, but
what we see here is that he's saying that I appeared
on earth to come and do what I will do for men.
There is no other person that is called the only
begotten, but there are many people who follow.
There are many begotten after, there are many
sons after resurrection, right? But nobody is
the same way that our God anointed Christ. That
office of the anointed Christ is the only begotten,
right? So we can see that John 1, 18, You can
go John 1, 18. John 3, 16. John 1, 18. John 3,
16. 1 John 4, verse 9. 1 John 4, verse 9. I will
do one more. Then we'll come back to the second
half. I'll do one more. Come back to the second
half. Another argument that they rejected. Many
arguments. If we are going to create, you know,
something to help us. So we can just write those
scriptures. I already explained monogenes. Now,
the second claim is that Christ, is Archangel
Michael. You should say hmm to that one without
me presenting an evidence. You should just say
hmm. The argument, how can you say Christ is
Archangel Michael? What scripture do they use?
Revelations 12, 7 -9. This is their scriptures.
Without already doing scriptures together, we
will fall into trouble. Revelations 12, 7 -9.
So they claim again that we are done with Christ.
the son and the mother Jesus and the firstborn.
Now we are going to Christ, the claim that Christ
is archangel Michael. Right? Where's Revelation?
Oh, okay. We don't have it yet. Revelations 12,
7 to 9. Now it says, and there was war in heaven.
Michael and his angels fought against the dragon
and the dragon fought and his angels and he prevailed
not. Neither was there place found anymore in
heaven. And the great dragon was cast out. The
old serpent called the devil, the Satan, that
deceived the whole world. He was cast out in
the earth and his angels were cast out with him.
Because they said he led the world. There was
one in heaven and Michael and his angels. Meaning
an archangel, right? That is the word. An archangel
means one that leads other angels. Right? They
said one that did what? That leads other angels.
And they said, well, this is also Christ, right?
Because their doctrine is more related to Revelation
somewhat. This is the major reference. And it's
quite very easy to debunk with this one. The
first place that we'll find this, right, is,
let's open Revelation 22, verse 8 to 9. They
identified Jesus with angel Michael. Now, I saw,
now, I, John. Did you see? So angel put himself,
say, meal. And Moses, we can say, angel said,
the people who have believed, Moses, the people
who are in faith, those who believe the words
of this book, right? Those who believe the word
of this book, we are all what? Servants. That's
the explanation. We are all servants. You see,
for I am your fellow servants, you and I, fellow
servants, you are functioning as human, I'm functioning
as angel. So angel did not receive his worship.
So fellow servant did not receive. Another servant
worshiped. Do we get it? He says, worship who?
God. Now open to Matthew 14, 33. Matthew 14,
33. Matthew 28, verse 9. Matthew 14, 33. Matthew
28, verse 9. To distinguish between an angel,
the conduct of an angel, and the conduct of Christ.
Then those who were in the boat came and worshipped
him, saying, truly you are the son of God. Truly
you are the son of God. 28, 9. And as they went
to tell his disciples, Behold, Jesus met them.
This is post -resurrection. Saying, rejoice.
So they came and held him by his feet. And they
did what? They worshipped him. The next one.
John 9, 38. John 9, 38. Hebrews 1, 6. And then
he said, Lord, I believe. And he worshipped him.
Now, Hebrews 1, 6. But when he again brings the
firstborn into the world, he says what? Let all
what? Angels. Now stop it. This one is one that
should scatter it very easily. When he brings
the firstborn into the world. Firstborn Christ.
They agree that firstborn is Christ. Right? Yet
is archangel. That's a contradiction based on
the scripture. So the office of the firstborn
is occupied by someone here who is Christ. And
then he said, let all angels do what? Worship
him. So, they warned, did Jesus receive worship?
Yes. But angels did not receive worship. You
will observe their cautious conduct when they
come to deal with men. When they come to give
a message, they will say, I am a messenger. Some
of them say, I stood by the presence of God.
So, they honor their servitude position and refuse
to take worship. But what we see is that people
worship Christ. And he never said stop because
he is God, right? They said he is the son of
God. So this is also correct. Now, another pattern
that we will see is that, okay, we have one minute
more, is that when there was war in heaven, there
was a scripture, we're going to see that after
we come back. He said, the angel Michael said,
the Lord rebuke you, right? But when Jesus would
talk to the devil himself, he said, I rebuke
you, right? It was rebuked. It was a direct,
it was not, it says, get deep behind me, right?
And that system shows the authority of Christ
above angel, right? Not to now talk of, when
we begin to read Hebrews, right? Hebrews 1 established
clearly the difference between Christ and any
angel and was not classified as an angel. So
in such a doctrine that classified Christ as
an agent, as a God, at the same time as an angel,
right? Definitely states that God is not the
one that came to do what he did. He created an
agent to go and do the job. And therefore, we
cannot in any way hold on to such faith. Now,
the reason why we are giving such amount of scriptures
is that you can go back and read and study that
when you are confronted with such ideologies,
you will pull them down to the obedience of what?
Christ. We must bring all this argument. together
to the obedience of Christ we must gather them
and say these arguments they are not in alignment
with Christ glory to God we appreciate you being
here today we hope you carry this word with you
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