Righteous Invasion of Truth

Dr. Abel Damina: Praise the Lord, praise the Lord, praise the Lord. Abel Damina is mining. I want to welcome you to this broadcast. A time of learning, a time of unlearning, and a time of relearning. The essence of this broadcast is to bring to you the revelation of Jesus Christ. The mandate of God on our ministry is the revelation of Jesus. Reintroducing Jesus to this generation, equipping the believer to know who you are in Christ, what you have in Christ, and what Christ can do through you.

So get ready, fasten your seatbelts today. We're going to adventure in the scriptures. The scriptures tell us in John 5:39, Jesus, speaking to the Jews, said, "You search the scriptures, for in them you think you have eternal life, but they are they which testify of me." The Bible is Christocentric. It's a message centered on the person of Jesus Christ.

So get ready today as we traverse through the pages of the scriptures, unveiling Christ so we can reveal your true identity in Christ. Because once you know who you are in Christ, then you will know what you have in Christ, and then you can be able to know what Christ can do through you. It gives you a life of fulfillment, a life that is purpose-driven, so you can make the impact you were designed to make in this life through the gospel of Jesus Christ. Call a friend, call a loved one, tell somebody to tell somebody to hook up right now as I take you into that service where the Spirit of our God is already moving. Happy listening.

Father, we give you praise and glory in the name of Jesus. Father, we rejoice and we thank you for this another opportunity to come before your holy precious written word. Thank you that the mighty Holy Spirit lives on our inside. So we rejoice that tonight we have the opportunity to learn, to be equipped, to grow in the knowledge of Christ, and to abound in the grace of the Lord Jesus that is available to us. So as we study your word, the entrance of your word giveth light, it giveth understanding to the simple. I decree that burdens and yokes are destroyed. Whatever is not planted by God is rooted out. I declare that your people are built up, equipped, edified, and Jesus is glorified. So we thank you, Father, for answered prayer tonight. In Jesus' name we pray, and every believer says a powerful amen. Glory! Glory!

All right, lift your right hands to heaven. Let's release our faith together as we say these words: I am born of God. I am born of the word. The word of God is my nature. I do not struggle to do the word. I do the word naturally. Therefore, today, I will understand the word of his grace. I will be built up. By the end of this service, I will never be the same, never ever be the same again. In Jesus' name, and every believer says a powerful amen. Glory to God.

Can we give the Lord a great shout tonight as we study the word of his grace? Glory! Glory to God forevermore. Hallelujah! Hallelujah! I'd like you to walk to two, three, four people around where you are in the house church, in the campuses, just greet them and tell them: you will be blessed because I came tonight. You will be blessed because I came. Glory, glory, glory. Shake somebody, fellowship with somebody. That's why we came together, to learn and to study the word of his grace. Glory to God.

All right, grab your pen, your notebook, your Bible. You can be seated with your sweet smart self tonight as we get into the word of his grace. Glory to God. All right, tonight, we're continuing with our study on the Church of God in service. The Church of God in service. Matthew, the 28th chapter, the 18th to the 20th verse.

Matthew 28, 18 to 20: "And Jesus came and spake unto them, saying, 'All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.'"

We've said that that word "teach" there was translated from the Greek word which implies to make disciples in verse 19, or to turn men into students, or to cause people to learn. To cause people to learn. And on Sunday, we said it's an ancient word used for mental effort, to think through something. It deals with a thought pattern. To think through something, and it deals with a thought pattern.

So the art of teaching to make disciples is to enable the students of the word to learn. Not just the education, but also the practice of the word. To learn not just the education, but the practice of the word. In Luke chapter 24, verse 25 to 27, when Jesus rose from the dead on his way to Emmaus, he said to his disciples, "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself."

Now look at verse 44 to 47 of the same chapter. Verse 44 to 47: "And he said unto them, 'These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.' Then opened he their understanding, that they might understand the scriptures, and said unto them, 'Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.'"

In this scenario, while on the way to Emmaus, Jesus identifies the unbelief of his audience and therefore began answering questions about his resurrection. Luke began to describe the activity that Jesus embarked upon as expounding unto them in all the scriptures the things concerning himself. The word "expounded" was translated from the Greek word *diermēneuo*, D-I-E-R-M-E-N-E-U-O, *diermēneuo*, which was referenced historically when interpreting signs and symbols. It actually deals with language and use of words. That word *diermēneuo* deals with language and use of words when it is used to interpret signs and symbols.

The word *diermēneuo* was derived from two words: the word *dia*, D-I-A, which implies to cut through or to cut across to the other side. To cut through or to cut across to the other side. And then the word *hermeneuo*, *hermeneuo*, H-E-R-M-E-N-E-U-O, *hermeneuo*, which implies to give meaning, or to explain, or to interpret. *Hermeneuo*: to give meaning, to explain, or to interpret. Therefore, the word *diermēneuo* implies to explain thoroughly across. To explain thoroughly across. To find the meaning of words grammatically, culturally, and contextually. To find the meaning of words grammatically, culturally, and contextually.

And this implies that in Luke chapter 24, Jesus explained across all the scriptures to his audience. That is, Jesus found the meaning of the scriptures. So he was translating and interpreting the original words to his own immediate audience. He was translating and interpreting those words to his immediate audience. Which means that far back 2,000 years ago, Jesus had already interpreting Moses and the prophets. And like I said on Sunday, much more 2,000 years after, we need to much more interpret the scriptures carefully.

Now notice that in this instance, Jesus's audience were Jews whose communication at that time was influenced by—influenced by and consisted of Greek language. However, the text from which Jesus was teaching was communicated in the Hebrew language. So he was teaching the Jews who were conversant with the Greek, and he was translating from the Hebrew and interpreting from the Hebrew language. So the word *diermēneuo* meant that Jesus had to cut across languages.

Jesus had to cut across languages. He had to cut across different worlds, worldviews, to interpret the meaning of words. Jesus had to cut across languages, different worlds, different worldviews, to interpret the meaning of words. Now the fact that Jesus expounded upon were specific facts as spoken by the prophets. Observe Moses and all the prophets. All the prophets in Luke 24:27 and Luke 24:44.

Now by referring to Moses, Jesus and all the prophets who wrote, Jesus was invariably teaching his audience from the books of Genesis to Malachi. Jesus was teaching his audience from Genesis to Malachi. Because Luke 24:27 says, "And beginning at Moses and all the prophets, he expounded unto them in all the scriptures." Beginning at Moses.

In John 5:39, Jesus said to those same Jews, John chapter 5, verse number 39, Jesus said to the Jews of his day, "You search the scriptures; for in them you think you have eternal life: and they are they which testify of me." Now having established that human language is how God communicates to us, human language, it is important to examine what it is.

Encyclopedia Britannica defines language as a system of conventional spoken, a system of conventional spoken, manual, signed, or written symbols. Britannica Encyclopedia defines language as a system of conventional spoken, manual, like signed, or written symbols by means of which human beings as members of a social group and participants—written symbols by means of which human beings as members of a social group and participants in its culture express themselves. Conventional spoken manual or written symbols by means of which human beings as members of a social group and participants in its culture express themselves.

The functions of language include communication, the expression of identity. It includes communication which is the expression of identity, play, imaginative expression, and emotional release. The functions of language include communication, the expression of identity, play, imaginative expression, and emotional release. That is the function or functions of language: communication, the expression of identity, play, imaginative expression, and emotional release.

Now it's important that in this definition is the fact that human beings will need language to communicate to one another. Human beings will need language to communicate to one another. With reference to the scriptures, the thoughts of the writers were documented in human language. With reference to the scriptures, the thoughts of the writers were documented in human language. The books Genesis to Malachi were particularly written in Hebrew language.

Genesis to Malachi. The import of this is that without an understanding of that language, without an understanding of that language and its culture, without an understanding of that language and its culture, statements, its world—the language, the culture, the statements, its world, and on and on—understanding the thoughts and intents of the writers can be difficult. Understanding the thoughts and the intent of the writers can be difficult.

Which means therefore that language plays an extremely vital role in understanding the intent of the scriptures. Language plays an extremely vital role in the understanding of the intent of the scriptures. So you must be certain to examine properly the language of the original authors. You must examine properly the language of the original authors and determine the meaning of words used to understand what thoughts they were trying to pass across. You must be able to understand the meaning of words that are used to communicate the thoughts that the authors were trying to pass across. That the authors were trying to pass across.

For example, Genesis chapter 2, verse 16 and 17. Pay attention. Genesis chapter 2, verse 16 to 17: "And the Lord God commanded the man, saying, 'Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.'"

The word "eat" was translated from the Hebrew word which implies to eat, to consume, to dine, or to feed. The word "eat" was translated from the Hebrew word which implies to eat, to consume, to dine, or feed. It could either have literal or a figurative application. It could either have literal or figurative application. Observe also that in context, Moses in that scripture speaks about number one, the tree of life. Number one, the tree of life. Number two, the tree of the knowledge of good and evil. The tree of the knowledge of good and evil.

Now look at that Genesis again, chapter 2, verse 9. Genesis chapter 2, verse number 9: "And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil." The word "tree" was translated from the Hebrew word which is from a root word that implies to fasten or to make firm. The word "tree" translated from the Hebrew word which is from a root word that implies to fasten or to make firm.

Now observe that Moses described life and also good and evil as a tree. Moses described life and good and evil as a tree. Now pay attention to the book of Proverbs where Proverbs employed that same description. In Proverbs chapter 3, verse 18, Proverbs chapter 3, verse 18: "She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her."

So who is he talking about? Observe the context. Proverbs chapter 3, verse 13. Proverbs chapter 3, verse 13. Proverbs 3:13: "Happy is the man that findeth wisdom, and the man that getteth understanding." Then he now said that man, "She is a tree of life to them that lay hold on her: and happy is every one that retaineth her." So the term "tree of life" was figuratively written for wisdom. "Tree of life" was figuratively written for wisdom.

Then look at Proverbs chapter 11, verse 30. Proverbs chapter 11, verse 30: "The fruit of the righteous is a tree of life; and he that winneth souls is wise." Again, the action of the righteous is life, described as a tree. The action of the righteous is life that is now described as a tree. Look at Proverbs chapter 13, verse 12. Pay attention. Proverbs chapter 13, verse 12: "Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life." When the desire cometh, it is a tree of life.

Then look at Proverbs chapter 15, verse 4. Proverbs chapter 15, verse 4: "A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit." A wholesome tongue is a tree of life. Notice that from Moses's communication, he employed a figure of speech. The tree of life or tree of the knowledge of good and evil was not referring to a physical tree. It was not referring to a physical tree. This is because a physical tree cannot give life. A physical tree cannot give life.

So Moses must be employing the figure of speech which is personification. The figure of speech which is personification. So coming to this conclusion on Moses's use of language requires diligence and observation in studying the scripture. And this is the demand for anyone that will interpret scripture. You know, a Bible teacher today needs to be conscious of the existing culture when scriptural texts were written. He must also be conscious of his immediate audience as well. Because apart from understanding the context which Bible writers explained and emphasized, it is important to be conscious of the existing culture when the text were written and the immediate audience that the text was written to.

Like I always say, you must sit where they sat, hear what they heard, then travel to our world and look for verbiage that gives expression to what was communicated in their time. An example is to note that the book of Genesis was written to the children of Israel upon their exodus from Egypt. So the book of Genesis is the promise of an exodus from Egypt to the promised land.

Now observe Moses's words, Deuteronomy chapter 30, verse 19. Pay attention. Deuteronomy chapter 30, verse 19: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live." The word "life" in that scripture was translated from the Hebrew word *chay*, C-H-A-Y, *chay*. It implies to be alive. To be alive.

You will see it used where we read, Genesis 2:9. Give us that Genesis again, chapter 2, verse 9: "And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil." That is why when I said there was no tree, they didn't eat anything in the garden, CRK students will be busy throwing tantrums all over the place. But sometimes they just need to calm down and grow a little more, and they begin to treasure the gems that we are communicating to them by the Holy Ghost.

Jesus will give us further explanation to this text of scripture in Mark chapter 7, verse 18. Mark chapter 7, verse 18: "And he saith unto them, 'Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?' And he said, 'That which cometh out of the man, that defileth the man.'" Next verse. "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man."

So whatever a man eats doesn't make him a sinner. It has to come from within him and originate from within him. And of course, brother Paul will put it like this in Romans chapter 5, verse 12: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." So the fall of man was not eating something. The fall of man were thoughts in man that rejected the plan of God and rejected the redemption or the salvation that was offered to them in the metaphor of a tree of life, which is the gospel of eternal life.

Another thing to take note of in that Genesis is Genesis chapter 3, verse 1. Genesis chapter 3, verse 1, in Moses's mode of communication: "Now the serpent," not a serpent. "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, 'Yea, had God said, Ye shall not eat of every tree of the garden?'" The serpent. "And the woman said unto the serpent, 'We may eat of the fruit of the trees of the garden.'"

Take note, "the serpent" there is another figure of speech. How do we know that? You know that the New Testament interprets the Old Testament. So let's see what the New Testament commentary is on the serpent. The book of First Corinthians chapter 11, verse 3. First Corinthians chapter 11, verse 3. Did I say First? First Corinthians chapter 11, verse 3. Yeah, let's go. "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." Next verse.

No, no, not First. Give me Second Corinthians 11, verse 3. Second Corinthians 11, verse 3. Great. "But I fear, lest by any means, as the serpent," as the serpent, "beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ." As the serpent beguiled Eve. Take note of that. Who is this serpent that beguiled Eve in Genesis?

Revelation chapter 12, verse 9 to 11. Revelation chapter 12, verse 9 to 11: "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." Next verse. "And I heard a loud voice saying in heaven, 'Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto death.'"

So the serpent is the old dragon, is Satan, the deceiver. But if you do not get to the New Testament, you would think there was a physical snake in Eden. But the moment he said "the serpent," it means it's a metaphor. Just like the tree of life and the knowledge of the tree of good and evil, all of them are metaphors. But Adam was real, Eve was real. The trees were metaphors, and the serpent was also a metaphor. But you will need the New Testament to understand the Old Testament and come to this light in a greater way.

Now let's get to where we stopped last Wednesday. Luke chapter 4, verse 18. Luke chapter 4, verse number 18. Luke chapter 4, verse 18: "The Spirit of the Lord God is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." Next verse. "To preach the acceptable year of the Lord." Next verse. "And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him."

So we saw that something was omitted when Jesus was making reference to that scripture in Isaiah in his own recitation or in his own teaching. He omitted something. Now go back to Isaiah chapter 61, from verse 1 to 3. Let's see what Jesus omitted. Pay attention. "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Next verse. "To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn."

So Jesus edited vengeance. He removed vengeance when he was quoting that book of Luke chapter 4 making reference from Isaiah chapter 61. Now so we began to see that why Jesus did that is going to get very clear in a few minutes. We said that the Jews had hope in this text because the Jews thought that God was going to judge all the Gentiles. Because when Isaiah was speaking, the Jewish people were in exile. They were waiting for a Messiah to come and rescue them from the nations, or from Babylon, or from the Gentiles.

Now the scenario is a bit different. Yes, they are in their land, but no, they are not in charge. So the same way, they are expecting a Christ to get up and save them from the Gentiles. Then Jesus begins to speak gracious words. The vengeance words were for the Gentiles, but Jesus edited the Gentile, I mean the vengeance words, which were for the Gentiles.

So that's why they are looking at him and Jesus stayed with the good news alone. He does this on two occasions. Jesus stays with the good of the gospel alone. And as time went on, both Jews—I mean both Jesus and the apostles redefined the word "Gentiles." And we're going to examine that right away. But look at that Luke chapter 4 from verse 20. Luke chapter 4 from verse 20.

Luke chapter 4, verse 20: "And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him." Next verse. "And he began to say unto them, 'This day is this scripture fulfilled in your ears.'" Next verse. "And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, 'Is not this Joseph's son?'" They wondered at why Jesus would speak about the acceptable year of the Lord to the Gentiles without adding the day of vengeance. They wondered at the graciousness of his word, but Jesus stayed with the good news of the gospel.

Now there had to be a redefinition of the word "Gentiles." You know, they didn't define it or redefine it outside the context of the Old Testament. Let's see one here. In the book of Psalms chapter 2 where he said, "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth, and the rulers have set themselves against Christ, and against the Lord, and his anointed." And brother Peter and co in Acts chapter 2 said that about the chief priests and elders—I mean Acts chapter 4.

So which means in the doctrine of Jesus, he has let them see that the nations are not necessarily tribal. They are just people or any group of people that oppose the gospel. In the doctrine of Jesus, he has let them see that the nations are not necessarily tribal. They are just people or any group of people that oppose God's word. So it depends on the context where you see it.

Which means the meaning changed, and it is now called "the world." The god of this world. From Gentiles to the nations over time to the world. The god of this world. And he's not talking about the earth, but an arrangement where you have eons, a thinking that contradicts God. So that transformed, not necessarily like the alteration of the Old Testament. No, they didn't alter it. It is now to explain the Old Testament and to interpret it.

Because when you put that together, you discover that the prophets spoke judgment to the Jews that did not believe. In the Old Testament, they spoke judgment to the Jews that did not believe. The same way the Egyptians that opposed the gospel perished. The same way that the Egyptians that opposed the gospel perished. Judgment was spoken to the Jews also that did not believe.

So which means as time went on, the word "Gentile" was given a broader classification. And the people of God were given a wider classification. So Jesus has done the same interpretation in this text of scripture. He has deliberately omitted the text that speaks judgment to the Gentiles. So whilst they are waiting for the Messiah to fight for them and destroy the Gentiles, Jesus doesn't do that.

The question is, why doesn't Jesus do that? Because they missed out on one key—they missed out on one key thing. And this is something that is important in our understanding: that the work of Israel is a servant mission. Don't miss that. The work of Israel is a servant mission. They were meant to take God's blessings into the earth. Israel were meant to take God's blessings into the earth. They are not meant to take a curse. They are meant to take a blessing.

And whosoever curses is the one that is cursed. Whoever opposes them or blasphemes is the one that is cursed. But their job was to take the gospel to the world, the good news, the message of the blessing, the blessedness of the gospel to the nations of the earth. Then if a man curses them, he is cursed. And I hope you know from the things we have taught before now, the word "curse" means not to be welcomed into God's plan, and the word "blessing" means to be welcomed into God's plan. That's the original meaning of the word curse and blessing. It's not curse as in today's vocabulary but Bible language.

Because Genesis chapter 12, verse 3, put it up for me. Genesis chapter 12, verse number 3: "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." Take down Deuteronomy chapter 32, Exodus chapter 19. You can read it when you get home.

And when you look at the servant in Isaiah, he also embodies it. So Jesus embodies that nation as the seed of Abraham. The seed of Abraham is both singular and a multiple fold. So Jesus does both by being the obedient Israelite. He is the Jew that obeys. Jesus is the Jew that honors the covenant, and he is the Jew that is loyal to it, and he is the Jew that sticks to it.

Jesus embodies the nation as the seed of Abraham. The seed of Abraham is both singular and a multiple fold. So Jesus does both by being the obedient Israelite, the Jew that obeys, the Jew that honors the covenant, the Jew that is loyal to it, and the Jew that sticks to it. And then he becomes the seed that is multiplied in the church. He becomes the seed that is multiplied in the church.

So many other things are now redefined around him. The nation, the people, the priesthood are now redefined around Jesus. I repeat: many other things are now redefined around Jesus. I have said Naphtali and Zebulun were a failed tribe or a failed people, so he brings light to them.

Remember the ministry of Jesus began at Galilee and ends there. All of these are necessary details. So eventually those that do not believe that covenant, just like the Exodus people that do not believe the gospel, will be condemned with the Gentiles. They will be condemned with the Gentiles. And the Gentiles that believe will be engrafted into the people of God. The Gentiles that believe the gospel will be engrafted into the people of God.

So Jesus therefore equates both Jews and Gentiles. In talking about the oppressed, he said to them that the way you were thinking you were oppressed, they are also oppressed. So there was nothing unique. You are supposed to be the savior, you're supposed to be the servant nation. So he equates them, and eventually he equates everybody under the devil. So he equates both Jew and Gentile together.

In Luke chapter 4—now pay attention—so the reason why they were shocked is that he omits the judgment scripture. So his gracious words, because he says things that are welcoming for the Gentiles. Today is not the day of judgment for the Gentiles. Today is the day of salvation, and there can be no judgment in salvation. But at the end of the times, those who reject the gospel will face that judgment.

Look at Luke chapter 4, verse 43. Luke chapter 4, verse 43: "And he said unto them, 'I must preach the kingdom of God to other cities also: for therefore am I sent.'" Now that's the grace of God: to other cities apart from Jews.

So by doing what he is doing in the synagogue here, he reminds Israel of their task. That this is your job. The judgment is after men have not believed at the end of time. Judgment is not the front line of the gospel. Judgment is the consequence of unbelief. But they got that wrong. So the gospel first, and the gospel is to all nations, Jews and Gentiles alike.

Again, don't forget, before Abraham, we had a Gentile king that blessed him. Abraham himself was a Gentile, and on and on. So Gentile salvation has never been an afterthought. It has always been the plan. Gentile salvation has never been an afterthought. So the Gentiles are not inferior to the Jews, because Gentile salvation has never been an afterthought. It has always been in God's plan.

Just like the election, those that God has elected is a group of people, a group of people who will take his word to all the people. And that got into Israel's head. And that's something we should think about. So we don't get into that mess as a church where we start forming a tribe, a cult of people. Before you know it, we're doing stuff to say we are not of this world. Yes, you are not of this world, but you are in this world to take the gospel to this world.

Notice what Jesus also does. John said in Matthew 3:11, pay attention. Matthew 3:11, glory to God: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." Wow. And John is reading all the prophets together because it's both ways.

So Luke interestingly records what John said the way Matthew records it. Luke records it the way Matthew records it. Luke chapter 3, verse 16 to 17. Luke chapter 3, verse 16 to 17: "John answered, saying unto them all, 'I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire.'" Next verse. "'Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with unquenchable or fire unquenchable.'"

Mark does not quote John like that. Look at Mark chapter 1, verse 8. Mark chapter 1, verse 8: "I indeed have baptized you with water: but he shall baptize you with the Holy Ghost." Mark edited fire. The reason why Mark does not and John also doesn't—the reason is because when Luke quotes John, Luke says Holy Ghost and fire. Then when Jesus is going to be cited, Jesus edits the fire.

Acts chapter 1, verse 5. Acts of the Apostles chapter 1, verse 5: "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." So which means Jesus again edits fire.

Now don't forget that, that editing if you go and look at other places in Matthew 23, Matthew chapter 24, 25, Jesus actually talks about that vengeance, that judgment. He talks about it. He didn't just edit it, but he now put it in his perspective as what will be the result of not believing the gospel. And when he does, he doesn't pick out any tribal nation whatsoever. He said it is for those that do not believe. And then Paul picks on that one and teaches it.

So you can see the importance of these details: where he said it, and who he said it to, and where he is talking from. What did he do to the text? He doesn't change the text. He just stopped somewhere. He stopped somewhere because of where he was, and he doesn't stop it on his own. If you read Isaiah together, you will see salvation for the Gentiles in Isaiah. And you will also see judgment of the Gentiles that don't believe. So he gave the proper hermeneutic, but they didn't really feel good, and I'm talking about the Jews.

Look at that Luke chapter 4, verse 23 and 24. Luke chapter 4, verse 23 and 24: "And he said unto them, 'Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.' And he said, 'Verily I say unto you, No prophet is accepted in his own country.'" So he gave them two examples. Now everybody pay attention. Listen to the examples very well. He uses two stories: Elijah and the widow. He said there were very many widows in Israel, Luke 4:25, pay attention.

Luke chapter 4, verse 25: "But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land." Next verse. "But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman"—he-he!—"that was a widow." This will make the Jewish people run wild. To none of the widows of the Jews was Elijah sent, but to a widow of the Gentiles, Zarephath. You remember Sidon? Which means that we are seeing in First Kings where a widow who is not a Jew is the one that believed.

Then the second story is also a Gentile story: Naaman. In verse 27 of the same chapter. Verse 27 of that Luke: "Luke chapter 4, verse 27. And many lepers were in Israel in the time of Eliseus, Eliseus, the prophet; and none of them was cleansed, saving Naaman the Syrian." In these two instances, we see salvation.

Now look at the outcome of it in verse 28—he-he!—"And all they in the synagogue, when they heard these things, were filled with wrath." They were filled with anger. Why are they angry? Because he is gracious to the Gentiles. So we can assume that that same thinking: when we lose our mission, we begin to develop that cult-like thinking.

Now we're supposed to be a family. Yeah. We're supposed to be a community. But we cannot lose focus of our purpose. The church interacts as a family, but functions as a movement. Don't miss that. The church interacts as a family, but functions as a movement. That's why the focus of the church cannot be on Father's Day, Mother's Day, picnic, love feast. That's not the mission. We interact as a family, but our functionality is as a movement. Our function is not family. Our function, our office, is the inheritance of Jesus. Our function, our office as a church, is the inheritance of Jesus. Pay attention. But we interact as a family, but we function as a movement. Like, you know, arguing over food given to widows in the church.

That's why the apostle said, "Why do we leave the word of God and be serving tables? This is not why we're here. Let some people take care of that. Let's face the mission. We will give ourselves to the ministry of the word and prayers." And the number of the disciples multiplied. We interact as a family, but we function as a movement.

So to know the church's function, everywhere they went, they preached the word. Everywhere the church went, they preached the word. That is what is at the front of the banner. The church is not where we just show uniqueness, but the church is where we show function. We interact as a family, we are brethren, but the function is not to interact as a family like the Jews: "Abraham is our father," and they sit down there. "Abraham is our father." That's not the point. Or "God is my father, I am the king's kid." That's true, but that's not our function, that's not our assignment, that's not our purpose.

The way you take the land is by knowing your function. That is how you take the land. Know your function. That is how we raise campuses. That's how we raise lighthouses, you know, church houses, by knowing our function. So the church is in service. The church is born as a service people. The church is born as a service people.

Now, I said all of that to say what I'm about to say. I like you to delete in your mind: apostle, prophet, evangelist, pastor, and teacher. Delete it like you never knew it before. Delete it like you never knew it before. Now so let's go through it. Let's read scriptures properly.

Now we have apostles, prophets, evangelists, pastors, and teachers. Let me give you the traditional thinking: the body of Christ has a group of people that are special, like apostles, like prophets, like evangelists, pastors, and teachers. Then there are others who are just brethren. Brethren, they are brethren, and they are not called. That's the traditional thinking of the church.

But hope you know that the first prophets in the Bible were businessmen. The first prophets in the Bible were businessmen. And somebody said to me, "What do you mean?" Abraham, rich in silver and cattle and gold, businessman. Isaac, farmer. Jacob. They were businessmen. That's the traditional thinking.

That when God calls you, you resign your job, you close your business, you answer the call, and now you become a—you now depend on church people to take care of your whole life. No, that's not—yo, that's not the original—that's not the original meaning and intent of God for these functionalities.

Then another school of thought is we have "he gave gifts to men." That Jesus rose from the dead and gave us people like Kenneth Hagin, E.W. Kenyon, etc. Now look at where they get all of this confusion. Let's stay with Paul: Ephesians chapter 4, verse 11. Ephesians chapter 4, verse 11: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." Apostle Prince, you know that's the only place you will see this combination in the entire New Testament. There's nowhere else. The only other place that is close—and we're built an entire monument around one verse. Just one verse.

Now another thing that looks similar is First Corinthians 12:28. First Corinthians 12:28: "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." Next verse. "Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?" Next verse. "Have all the gifts of healing? Do all speak with tongues? Do all interpret?" Next verse. "But covet earnestly the best gifts: and yet shew I unto you a more excellent way."

Now except we are not clear—we don't want to be clear, you know. In Ephesians 4:11 to 12, outside these two scriptures, we do not have such references. Jesus doesn't use that phrase, even though he does. He doesn't, even though he does. He uses "prophets" either for the Old Testament prophets, and we will see how he used it. And it's like we have quoted Paul out of context.

Let's look at the pilot text: Ephesians chapter 4, verse 8. Stay with me. Ephesians chapter 4, verse 8: "Wherefore he saith, 'When he ascended up on high, he led captivity captive, and gave gifts unto men. He gave gifts unto men.'" Now that's the background. But the background of this "he gave gifts unto men" is Ephesians chapter 1, verse 18. Ephesians chapter 1, verse 18: "The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."

Then he talks about the inheritance, the hope of his calling. Have I ever—have you ever wondered what the hope of his calling really is? Now in Ephesians chapter 3, verse 12 to 15. Ephesians chapter 3, verse 12 to 15: "In whom we have boldness and access with confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named."

Then look at Ephesians chapter 4, verse 1. Ephesians chapter 4, verse 1: "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called." So if you prayed Ephesians chapter 1, verse 18, and you read Ephesians 4:1 is the reason for that prayer. Ephesians chapter 4, verse 1 is the reason for Ephesians 1:18. "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called." Next verse. "With all lowliness and meekness, with longsuffering, forbearing one another in love." Next verse. "Endeavouring to keep the unity of the Spirit in the bond of peace." Next verse. "There is one body, and one Spirit, even as ye are called in one hope of your calling." Next verse. "One Lord, one faith, one baptism." Next verse. "One God and Father of all, who is above all, and through all, and in you all." Next verse. "But unto every one of us is given grace according to the measure of the gift of Christ."

So the calling is what he now explained within chapter 4 because it wasn't chapterized. If you were in their time reading, you wouldn't read chapters. You would read the whole book and get the whole context. But for this teaching, we use chapters. So the pilot of his teaching in Ephesians chapter 4, verse 8, pay attention. Ephesians chapter 4, verse 8: "Wherefore he saith, 'When he ascended up on high, he led captivity captive, and gave gifts unto men.'"

Now brother Paul was teaching this from Genesis to Malachi. So let's go to the textbook where brother Paul got this from. Psalm 68 from verse 1. Psalm 68 from verse 1: "Let God arise, let his enemies be scattered: let them also that hate him flee before him. Let God arise and his enemies be scattered. Let God arise and his enemies be scattered. Oh God arise and his enemies be scattered. Oh God arise and his enemies be scattered. Oh God, my Lord, arise! Hey! My God!" That is war song. But that's not what it means. "Let God arise, let his enemies be scattered."

Now let's see how God is going to arise. Next verse. "As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God." Next verse. "But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice." Next verse. "Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. A father of the fatherless, and a judge of the widows, is God in his holy habitation." Next verse. "God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land." The rebellious to his salvation plan.

How is God going to rise? He will rise by him rising from the dead. It's a salvation scripture. God arising is in his resurrection. The enemies are sin and death. Sin and death. This is the resurrection of Jesus being foreseen in an—as an event that happened.

So let's continue reading where we stopped. Verse 7: "O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah." Next verse. "The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." Next verse. "Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary." Next verse. "Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor." Next verse. "The Lord gave the word: great was the company of those that published it."

The word "publish" is the word where we have "evangelism." As a result of God arising in his death, burial, and resurrection, he has given us a message to evangelize the world. It's the word *Basar*. Kingdom news. *Basar*, kingdom news. In First Samuel 4:17, news from a king. Take it down. First Samuel 4:17, First Samuel 3:19—sorry, First Samuel 31:9. Second Samuel chapter 1, verse 20. Sorry, Second—let me go over it again. First Samuel 4:17, First Samuel 31:9, Second Samuel 1:20, Second Samuel 4:10, Second Samuel 18:19, Second Samuel 18, verse 20, verse 26, verse 31. Kingdom news.

Let me go over it again: First Samuel 4:17, First Samuel 31:9, Second Samuel 1:20, Second Samuel 4:10, Second Samuel 18:19, verse 20, verse 26, verse 31. Then First Kings 1:42, First Chronicles chapter 10, verse 9. You will see that word *Basar* there, Kingdom news. First Chronicles 16:23, Psalms 40, verse 9, Psalms 96, verse 2.

Now one thing about that word is that it was used when kings emerged. So that word has to do with kingdoms. Take down Isaiah 40, verse 9, and Isaiah 41:27. Now let's see the one Paul and Jesus referenced: Isaiah 52, verse 7. Isaiah, put it up for me, 52:7: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, 'Thy God reigneth!'"

Now what is the mountain? The mountain. Isaiah 11:9: "They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." His holy mountain. We're come to Zion, the mountain of God.

Look at Isaiah 52:7 to 8: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, 'Thy God reigneth!'" Next verse. "Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion."

Now this word *Basar* is used to bring good tidings, then the good tidings itself. Take note of that. The word *Basar* is used to bring good tidings, then the good tidings itself. It is both a noun and a verb. To preach it and to have it. To preach it and to have it. Look at Isaiah 60, verse 6. Take it down. Isaiah 60:6, Isaiah 61, verse 1, Jeremiah 20:15, Nahum 1:15. I go over it again: Isaiah 60:6, Isaiah 61:1, Jeremiah 20:15, Nahum 1:15.

So definitely when he says "The Lord gave the word and great was the company that published it," that is evangelism. Evangelism. Observe the word "company," of course. Jesus fulfills it in the great commission. The word "company" there is the word *Tsaba* in the Hebrew, T-S-A-B-A, *Tsaba*. Company is the word for army. It's used for an army. It's a functional word. It's a noun. Company, *Tsaba*, T-S-A-B-A, used for an army. It's a functional word.

Let's look at the verb of that word which is very important. The verb is also *Tsaba*, T-S-A-B-A. But it is used as a corporate word. A corporate word. Look at the use of it: Exodus 38, verse 8. Exodus 38, verse 8: "And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation." The assembling women. Women that served.

Then look at Numbers chapter 4, verse 23, and Numbers chapter 8, verse 24, used for an assembly. Numbers 4:23, Numbers 8:24. Then Numbers 31:42 and 43, used for congregation. Numbers 31:42 and 43. Then First Samuel chapter 2, verse 22, "assembled." Second Kings 25:19 for your further studies. Isaiah 29:7 and 8, Isaiah 31, verse 4, Jeremiah 52:25, then Zechariah chapter 14. It is used for a congregation or an assembly.

So Psalm 68 reinforces the church: great was the company of those—or those who assembled together to publish it. Those who assembled together to publish it. So he uses the word *Basar*. And if you take it in the Greek, it's the word to preach the gospel. To preach the gospel: *euaggelizo*, E-U-A-G-G-E-L-I-Z-O, *euaggelizo*, to preach the gospel.

Now look at Psalm 68, verse 12 to 18. Psalm 68:12 to 18: "Kings of armies did flee apace: and she that tarried at home divided the spoil." Next verse. "Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." Next verse. "When the Almighty scattered kings in it, it was white as snow in Salmon." Next verse. "The hill of God is as the hill of Bashan; an high hill as the hill of Bashan." Next verse. "Why leap ye, ye high hills? This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever." Next verse. "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." Next verse. Pay attention now. "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell amongst them."

Now so he received gifts. But how many of you observe, when Paul was writing, he said he gave gifts? Psalm says he received gifts. It's not anything contradictory. The word "received" here in Psalm 68, verse 18, the word "received" is the word *laqach*, *laqach*, L-A-Q-A-C-H. It's used for holding something in order to supply it. Holding something in order to supply it. To hold and give away.

So brother Paul picked the word "to give." That is, in the resurrection, Jesus makes this available. Which is in himself. Oh boy. In the resurrection, Jesus makes this available, which is in himself. Don't forget who is in the middle: is the Lord. The Lord is in the middle. And with the Lord, he bears gifts. The word "gifts" is the word *mattanah*, M-A-T-T-A-N-A-H, from the word *mattan*, *mantan*, M-A-T-T-A-N, which means sacrificial offering.

So he now gives. The same way we talk about the gift of righteousness. And the gift of righteousness is Jesus himself. So Jesus is the gift of righteousness. So that's the same way the psalmist says it: that he that ascended is now the bearer of the gifts. He is the one that dwells in the midst, and he bears the gifts.

Look at what he now says in Psalm 68, verse 18. Pay attention. "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord might dwell among them." That the Lord might dwell among them. The word *shakan*, *shakan*, where you have the word *mone* or *mono* used in John 14, to abide with them forever. In my Father's house are many mansions. That word *shakan*.

Then he says in verse 19 of Psalm 68: "Blessed be the Lord, who daily loadeth us with benefits." That word "benefits" is responsibility. Responsibility. It's not English benefit. It's Bible language. The Lord daily loaded us with responsibilities, even the God of our salvation. Selah. The benefit there is responsibilities.

So we have a text here that refers to responsibility. So which means that Paul derives his Ephesians chapter 4 from the fact that the congregation of God is a congregation of preachers. The congregation of God is a congregation of preachers. Functionally preachers. Functionally those that bear his gifts. He dwells in their midst. He dwells in their midst.

So when we have the word "apostle" as well, apostle because he is sent. We can derive it again from the Old Testament phrases. Malachi chapter 3—now before we read—so apostle, prophet, evangelist, pastor, teacher are not persons. They are functional. Where we use them for persons is because of what they do, but primarily they are functionalities.

Look at Malachi chapter 3, verse 1: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." I will send. The word *shalach* in the Hebrew, *shalach*, S-H-A-L-A-C-H, *shalach*. That's where you have the word *apostello*. I will send my messenger.

Messenger here is the word *malak*, *malak*. You will see it in Exodus 23:20 and Jeremiah 16:16. "I send an angel before thee," Exodus 23:20. Jeremiah 16:16: "Behold, I send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks." I will send, *apostello*.

So it's a word that describes what we call the apostle today: someone that is sent. I will send a messenger. The word *malak* will be viewed today as the apostle. The apostle. So Jesus doesn't use them for particular persons in mind. It's a functional word.

Let me add to this on the word "gifts," gifts, *montana*. You will see it in Genesis 34:12, Proverbs 19:6, and Proverbs 21:14. Genesis 34:12, Proverbs 19:6, Proverbs 21:14. So practically, when you read the Old Testament, these functionalities have nothing to do with a particular person like a special calling. No, it's a functionality.

The word *basar* is what we now interpret as evangelist. *Basar*, or an evangel, somebody who bears the tidings. So where we have the word "to send," *apostello*. In John 20:21—pay attention, pay attention—John 20:21: "Then said Jesus to them again, 'Peace be unto you: as my Father has sent me, even so send I you.'" As the Father has sent me, even so send I you. The Father has sent.

So Jesus therefore functions as a sent one. Jesus functions as a sent one. As the Father has sent me. Look at Hebrews 3:1. Hebrews chapter 3, verse 1: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus." So Jesus is the Apostle. As the Father has sent me.

Acts 3:20. Acts of the Apostles chapter 3, verse 20: "And he shall send Jesus Christ, which before was preached unto you." He shall send Jesus Christ. So the word "send," which is where we derive the word "apostle," is a functional word.

The first thing we need to see as those names are functions. You can call offices, but they are offices we find in the Old Testament mission of Israel. These are offices we find in the Old Testament function of Israel.

Look at Luke chapter 11, verse 49. Luke chapter 11, verse 49: "Therefore also said the wisdom of God, 'I will send them prophets and apostles, and some of them they shall slay and persecute.'" Prophets and apostles. That's *prophetia kai apostolos*. Prophets who are apostles. Take note of that phrase. Now give me verse 50. Pay attention. "That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation." Who are these people? Next verse. "From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation."

So prophets and apostles. Look at Ephesians 2:20. Ephesians 2:20: "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Look at Ephesians 3, verse 5. Ephesians 3, verse 5: "Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit."

So the first thing about these things is that they are functions. Now, when they work through men, those men are now called those offices. When they work through men, those men are now called those offices. They are not primarily persons. They are nouns and verbs. They are not proper names.

So when Paul writes Ephesians chapter 4, he expects that his audience read the Old Testament. So they are not—that's why it's just one verse. So when they read the Old Testament, they are reading the *ekklesia*. And the *ekklesia*, according to Psalm 68, is made up of those who preach the word. The *ekklesia*, according to Psalm 68, is made up of those who preach the word.

Now those who preach the word, are they sent? Yes. In First Corinthians 12:27 to 31, where he says, "Are all apostles?" Yet again, he is not talking about individuals. What he means is, "Are all in the body of Christ apostles?" Not individuals. He is saying, "Is everything put there in the body apostles?" That's why he will say, "Covet earnestly the best gifts." In First Corinthians 12:28. You know you cannot covet persons. So if they were persons, he wouldn't say "covet the best gifts," because the gifts are not persons. The gifts are functions.

So in Ephesians chapter 4, the same rule is applied. Remember, you must not first read them as persons but as functions. They are verbs and then nouns. So let's start this way: the church is a body of kings, priests, servants. The church is a body of kings, priests, servants. What about shepherds? Huh? Yes. Is the body of Christ a body of *basar*? Yes. Preachers? Yes. A body of evangelists? Yes. Teachers? Yes. A body of prophets? Yes. A body of those who are sent? Yes.

So Ephesians chapter 4, verse 7: "But unto every one of us is given grace according to the measure of the gift of Christ." Christ is the gift. Don't miss that. Christ is the gift. So Christ is the Apostle, Christ is the Prophet, Christ is the Evangelist, Christ is the Pastor, Christ is the Teacher. And because he is in you, you are given a measure of all. You are given a measure from Christ of apostle, prophet, evangelist, pastor, teacher as functions in you to serve. That he might fill all things.

Ephesians 4:7—actually 4:10. Ephesians 4:10: "He that descended is the same also that ascended up far above all heavens, that he might fill all things." So Christ as the gift fills all of us. How does he fill all things? He gave in verse 11: "He gave."

The "some" there is quantity. But the Greek word is "whole." "Some" in today's language is quantity, but in the Greek, the "some" there is whole. It's not same as numbers, and it's not quantity at all. Actually, in the Greek, it's: "He gave apostle, prophet, evangelist, pastor, teacher." That means the body of Christ is filled with apostle, prophet, evangelist, pastor, teacher.

So we can see them as synonyms or see them as divisions. If they are divisions, it means they are in bits. If they are synonyms, it means they are functions of what Jesus came with in his resurrection. They are functions of what Jesus came with in his resurrection.

Now let's read through Ephesians 4:12: "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." The word "perfecting" is the word *katartismos*, K-A-T-A-R-T-I-S-M-O-S, *katartismos*, is a noun. It means to make something fit and ready to work.

So who is the gift of the resurrection? Jesus. The gift of the resurrection is Jesus himself. So Jesus in the resurrection is called the gift. So in his gift, Psalm 68, he now bears gifts. In his gift, Psalm 68, he now bears gifts. So we can say that the things Paul mentioned in Ephesians 4:11 are the gifts of that gift. They are the gifts of that gift. Functional by his dwelling with the church. The gifts are functional by his dwelling with the church.

For the perfecting of the saints, to make it fit. Now that word *katartismos* has a verb, is the word *katartizo*. *Katartizo* means to make ready to function. So is Jesus making the church ready to function, or he has done that? He has done that already. So he has fitted the church to function with these gifts.

Now, did he fit the church with persons or with gifts? With gifts. He gave gifts. So gifts are available for persons to function with. Gifts that are available for persons to function with. So when you look at the whole *katartismos*, I will need you to take hold of these words. Matthew 4:21, used for "repair." Matthew 4:21, used for "repair." Then Mark 1:19.

So why is Paul using a word for making something ready? That means somewhere something went wrong and is being set right. So a function that was given to Israel is now found in the body of Jews and Gentiles. So just the same way he made them to be able to carry this task, he has made this body also ready. So you have the word *katartizo*.

Take down the following scriptures as I begin to wrap up. I hope you are with me. Yeah. Matthew 21:16, Luke chapter 6, verse 40: to prepare, to prepare for war. Matthew 21:16: "perfected." Romans 9:22: to be fitted as a vessel. First Corinthians 1:10: "perfectly fitted together." Second Corinthians 13:11: to be perfect. Galatians 6:1: "restore." First Thessalonians 3:10: to make perfect, *katartizo*. Hebrews 10:5: to prepare. Hebrews 11:3: "framed," the worlds were framed. Hebrews 13:21: "perfected." First Peter 5:10: "perfect."

I go over it again: Matthew 21:16, Luke 6:40, Romans 9:22, First Corinthians 1:10, Second Corinthians 13:11, Galatians 6:1, First Thessalonians 3:10, Hebrews 10:5, Hebrews 11:3, Hebrews 13:21, First Peter 5:10.

So Ephesians 4:11: "for the perfecting of the saints," for the equipping to fully fit the saints. So the gifts are for who? The saints. Now if you go back to that Psalm 68, he mentions the word *Malak*, the sent ones. His holy sent ones. He will dwell in their midst. Why will he dwell in their midst? To make them functional.

So Ephesians 4:12, who was given this ministry in the Old Testament? Abraham, Isaac, Jacob. They were given this ministry. Is that the work of ministry? Yes. For the edification of the body. The word *oikodomeō*, *oikodomeō*, is a noun that has two words together: *oikos*, which means building, *oikos*, and *doma*, what you put on top. *Oikos*, building, and *doma*, what you put on top.

Which means that Ephesians chapter 4, verse 11 to 12 talks about how the body is complete, just like Israel. But this instance is from the resurrection. So he descended and ascended. Now, you know, ascended and descended is from Moses: descended Red Sea, ascended mountain. So you have the word "edify," which is not a verb, it's a noun. You see it in Matthew 24, verse 1, for a building. Mark 13:1 to 2, for a building. The building of the body of Christ.

So the body of Christ is built with apostle, prophet, evangelist, pastor, and teacher. It's built with all of those functions. So the body of Christ is built as saints, brothers and sisters in Christ, and is also built as ministry gifts. The body of Christ is built as saints, brothers and sisters in Christ, and the body of Christ is also built as ministry gifts.

So whilst we are family in interaction, we are ministers by function. Whilst we are family by interaction, we are ministers by function. The way the body of Christ is built, or the building is called the body of Christ. Glory to God. Glory to God.

Romans chapter 14, verse 19, talks about edification. Romans chapter 15, verse 2, take down. First Corinthians 3:9. That's the way it's built up. Then First Corinthians 14, verse 3, edification. Then First Corinthians 14, verse 5, 14:12, 14:26. First Corinthians 14:5, 14:12, 14:26. Unto what is building or what has been built.

Then look at First Corinthians 5, verse 1, "building." Second Corinthians chapter 10, verse 8, "to build." Second Corinthians 12:19, and Second Corinthians 13, verse 10. We are still teaching the Church of God in service. Let's see Ephesians 2:21. Ephesians 2:21: "In whom all the body fitly framed together groweth unto an holy temple in the Lord." It starts in verse 19. Ephesians 2:19: "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God."

So what it is is it is built with is Ephesians 4:11. So if a man is functional in the body of Christ, it will be in the work of ministry in any format. That means when you are matured in the body of Christ, we will see you serving in these functions: apostle, prophet, evangelist, pastor, and teacher. Anyone that is not functioning in this format is not yet matured. It doesn't matter how long you've been in the church.

Ephesians chapter 4, verse 16: "building up of itself." Ephesians 4:29: "to the use of edifying." So the body of Christ is built up with this, or built up this way. Apostle, prophet, evangelist, pastor, and teacher is found in the gift of Christ in the resurrection. It is found in the body of Christ. So the body of Christ is a union.

Which means that from the Exodus, we passed through the sea as priests. We passed through the sea as servant kings. We passed through the sea as shepherds. We passed through the sea as apostles, prophets, evangelists, pastors, and teachers. What is happening? Pay attention. What happened in the Exodus was maturity.

So even though it's the gift of Christ, it will be seen in maturity. From the Exodus and from the model of the Ephesian church, these functions will be seen in maturity. The thing is, these can be seen as synonyms and complementary works and functions.

Now, brother James does not use Paul's word. James uses "elders." "Is there any sick among you? Let him call for the elders," servants of the church. The writer of Hebrews does not use apostle, prophet. No, he doesn't. He uses "prophet" once in Hebrews 1:1. Then he uses "servants." Servants. And he does not use priest for us. But the writer of Hebrews in Hebrews chapter 13, verse 7, verse 17, verse 24—Hebrews 13:7, 17, and 24—he uses "those that have the rule over you." He doesn't use apostle, prophet; no, he just calls them "those that have the rule over you."

Peter doesn't use the same thing, but Peter uses "bishop" and "shepherds" and "elders." Bishop and shepherds and elders, in First Peter 5:1 to 4. Paul uses "elders" too, but Paul's method of being descriptive and detailed is why he now went to apostle, prophet, evangelist, pastor, and teacher as a function of the role of elders. *Apostolos*, *prophetes*, *euaggelistes*, *poimen didaskalos*.

It's not like Paul said that others didn't see in functions, but this is Paul in his own way of explaining to a Gentile nation, to a Gentile community what the Jews understood as "elders." He broke it down as apostle, prophet, evangelist, pastor, and teacher.

So when we say the body of Christ, we're talking about the local church. A man is functioning in the local church where he is matured. And because he is matured, he is functioning. So we see him as an elder. So the elder is apostle, prophet, evangelist, pastor, and teacher. So the ministry gifts are descriptive of the Exodus people in their mission on the earth. The ministry gifts are descriptive of the Exodus people in their mission on the earth.

We will see where Joshua said to Moses, "Only 70 are supposed to prophesy." Moses said, "No, God wants everyone in Israel to prophesy. God wants everyone to be a king, a prophet, and a priest, a shepherd and a laborer." So the issue is that those titles are not glamorous in their originality.

I've told you: apostle is an errand boy. A prophet is a spokesman. Evangelist is a town crier for a king. A shepherd is a herdsman, and a teacher. Those are the functions of the *ekklesia*, the church of God. We are sons in interaction, but we are servants in function. We are sons in interaction, but we are servants in function.

So if you're in ministry as a pastor and your people do not become apostle, prophet, evangelist, pastor, and teacher, you are wasting your time. What were the result of Jesus's disciples? All of them became ministers of the gospel. This is the goal of all ministry. My entire goal for stretching you, keeping you for hours to teach, is so I can mature you to function in the body of Christ. And when a person is matured, we will see him sent and functioning in these expressions. Any church not involved in this mission will be like Israel who lost sight of their mission.

The church is a functional word, and we must be mission-minded. The church is a functional word, and we must be mission-minded. Glory to God. All right, stand on your feet. That's all I got for you tonight.

We continue Sunday morning, first and second service. And on Sunday, we're going to be looking at the gifts of the Spirit again. We're going to be looking at the Holy Ghost and the equipping that the church has received to go out and make disciples and build an army for God. Glory to God.

So the maturity of the saints will produce the functionalities of apostle, prophet, evangelist, pastoring teachers as functions in every child of God as the gift of Christ in every believer. Glory to God. Say with me very loud: I serve God. I have received the gift of Christ, and I give expressions to the mandate of God to the nations and to the body of Christ. I serve God, I serve his purpose, and I serve his will to my generation. Glory to God.

Father, I pray for everybody tonight under the sound of my voice in the service here all over the campuses, in the house churches all over the world. That the revelation and the clarity of this word builds up an army of people that cannot be restricted or hindered in the name of Jesus. Revelation knowledge keeps flowing like a flood. I decree that your people are built up, established, and grounded, and all of these graces find expression within our community to the nations of the earth.

We give you praise tonight, and we thank you for the blessing upon this community, thank you for the blessing upon the body. And we rejoice that an army of men that will manifest Christ rising all over the nations. In Jesus' name we pray, and every believer says a powerful amen. Glory! Glory to God. I tell you, man, what a class tonight. Whew! Glory to God.

All right, grab your honor offerings. Let's give tonight as we get ready to go. Your honor offerings. Online community, the banking details are on the screen. Radio audience is Power City International. FCMB: 2982682028. 2982682028. Zenith Bank: 1012365912. 1012365912. Glory to God.

Lift up your offerings tonight in the house churches and campuses. Let's pray as we give. Father, your word has cleared our hearts and stirred us up. We never keep our resources from advancing your purpose. So we give tonight in faith and we give with joy. Our offerings are a sweet smell before you, and we rejoice for the privilege to make our resources available for the kingdom. In Jesus' name we pray, and every believer says a powerful amen. Glory to God.

Remember Saturday morning prayer cruise, 7:00 a.m. Sunday first service 8:00 a.m. GMT+1 on all platforms, and 11:00 a.m. GMT+1 on all platforms. You don't want to miss. If you have not yet registered, the Abel Damina Mentoring Academy starts this Friday. You can still register quickly by reaching out to PCIGlobalTraining@gmail.com indicating you want to join the mentoring academy.

But guys, we love you. We're excited about the privilege of serving you the purpose of God. And we rejoice and look forward to seeing you again in the services. we leave in the able hands of all the house church pastors and all the campus coordinators around the world. Enjoy the grace of God and enjoy Christ. Let's celebrate viewers around the world for being a part of this service tonight. Glory to God. Glory to God. Glory to God. Glory to God. Glory! Amen.

Oh my goodness. The word of God is light. The Bible tells us, "The entrance of God's word giveth light, and it giveth understanding to the simple." As you keep listening, the light of God's word rises out of the rightly divided word of truth, illuminates your mind, illuminates your heart, and brings you face to face with your realities in Christ Jesus.

In Ephesians chapter 3, verse 3, brother Paul, speaking about the mystery the Old Testament, he says, "Whereby, when you read, you may understand my knowledge in the mystery of Christ." So there is a knowledge in the mystery of Christ. The word "mystery" is the word *musterion* in the Greek. It means that which is concealed. And then he says how that by revelation—the word "revelation" is the word *apokalupsis*, it means that which is revealed.

So the revelation of the scriptures unveils the mysteries. Revelation is the New Testament; mystery is the Old Testament. But it will take reading and learning to come to a place of full understanding, precise and accurate knowledge. Brother Daniel will say, "I understood by books." So there's a place of books in equipping you soundly with the message of Christ.

Brother Paul will write to Timothy, he says to Timothy, "Till I come, give attendance to reading." Jesus, speaking to those Jews, says, "You do err, because you know not the scriptures, nor the power of God." Often times Jesus would say to the Jews, "Have you not read?" The word is *anaginosko* in the Greek, it means "Are you reading and not paying attention?"

I want to quickly recommend for you a plethora of books I have written. They are written with an intent to bring you doctrinal clarity, answer your questions doctrinally, and bring you to a place of accurate understanding, a precise knowledge of Christ and you in Christ. I want you to order for those books today. The number and the list of books available will be read to you right now. And if you call today, we'll be glad to make sure you get a copy or more copies of the books so you can enrich your spiritual life and enrich your walk with God and build a quality relationship with Jesus Christ, where you're also able to teach others the same truths you have learned to liberate them and bring them to the fullness of God. Glory to God.

Dr. Abel Damina has authored several insightful books that bring clarity to foundational truths of Christianity, including: *Understanding the Spirit, Soul, and Body*, *Winning the War*, *Money With a Mission*, *Understanding Relationships, Marriage, and Family Life*, *Prayer That Works*, *Higher Life*, *Redeemed to Reign in Life*, and *The Priesthood of Jesus*. To order, call 240-367-6201 or email PCIUSregion@gmail.com. We trust you've been blessed by today's message. For prayers, counseling, or to obtain the complete teachings and books, call 404-789-7207 or 404-670-2085 or 404-453-5562 or 240-367-6201. We look forward to having you with us again tomorrow. Remain in his grace and be blessed.