Righteous Invasion of Truth

Dr. Abel Damina: Lift up those hands. Hallelujah! Go ahead and give Him praise tonight. Lifting up holy hands without doubt, without wrath. Father, we give You praise. Father, we give You praise. Father, we give You praise. Father, we give You praise. Father, we give You praise.

We bless the name of Jesus, the name that is above every name. The name that is glorified. The name that is lifted in heaven, and we are in that name. The name that saves. The name that delivers. And the name that has authority in heaven, on earth, and under the earth. And we are in that name.

So tonight, we rejoice. And we thank You, Father, that as Your word comes forth with clarity, Your people are built up, equipped, edified, and Jesus is glorified. We rebuke sickness and disease. Sick bodies, be healed in the name of Jesus.

And we thank You, Father, that at the end of this service, we'll be the better for it. In Jesus' name we pray, and every believer says a powerful amen. Glory! 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! Are we excited to study God's word and fellowship tonight? Can we celebrate our fellowship with a shout? Glory! Rejoice in the Lord! Rejoice in the Lord! Rejoice in the Lord! Glory to God!

Walk around three, four, five people. Shake somebody. Tell somebody, "You will be blessed because I came tonight." Glory to God! Glory to the Lamb of God! Glory to Jesus! Glory, glory, glory! Glory, glory, glory! Oh, my goodness, glory to Jesus! Hallelujah!

Amen. 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. All the citizens, different nations and continents, what a joy to welcome all of you guys. We're going to study tonight.

It is 30 Days of Glory 2025. We're still examining the character of God in salvation, Soteria Season 12. Glory to God! Second Timothy chapter 3, verse number 15. PJ.

PJ: And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

Dr. Abel Damina: Next verse.

PJ: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

Dr. Abel Damina: So Brother Paul begins to write to Timothy on the subject of salvation, which is the theme of the Bible, or the central message of the scriptures. He says, "From a child you have known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus."

So the scriptures are written to equip you with skills because the word "wise" there is the word *sophizo*, taken from the word *sophia*. It means skillfulness. So the scriptures are able to make you skillful in the subject of salvation. What is salvation? Faith in Christ Jesus.

And then he says, "All scripture," again, scripture would be Genesis to Malachi, because that's the book from where all of them read and taught. "All scripture is given by inspiration of God and is profitable," number one, for doctrine. The word "doctrine" is teaching.

So the whole essence of scripture is for teaching, not for memorization. For teaching, which is the word "explanation," *didaskalia*. Explanation. The scriptures are meant to be explained. The scripture is not a compilation of verses; the scripture is a compilation of narratives.

It's not a compilation of verses; it's a compilation of narratives. Which means you've got to read all of the narrative to be able to get what the narrative is communicating. You can't cherry-pick what to read, and that's why scriptures must be taught and explained.

So it is profitable, the word *ophelimos*, useful or advantageous, for teaching or explanation. Which means the profitability of scripture can only be arrived at when scriptures are taught, when scriptures are explained.

Now, Bible teaching is explaining scriptures or teaching scriptures, and scriptures explain itself. And that is why we call it the science of Bible interpretation, which is what we call exegesis. Allowing the scriptures to tell you what they are saying. The Bible is self-explanatory such that it interprets itself.

Now, when the scriptures are explained in the light of Jesus Christ, who is the savior of salvation through faith, what you arrive at from Bible explanation and teaching will be evidence, the word "reproof," evidence. From the evidence of scripture, the next profit that evidence will give you will be correction.

Once you see the evidence of scripture, you're ready to unlearn and relearn and make the adjustments you are supposed to make in your understanding and in your mind concerning the purpose and the plan of God for humanity. Now, once you come to the place of correction, the next thing that will result will be instruction in righteousness.

These things are well-arranged. You cannot jump one step to the other. It's got to go in the sequence. Number one: teaching, explanation that will produce evidence. Then when there is evidence: correction, unlearning, relearning.

The moment you begin to relearn and unlearn and relearn, the next thing will be spiritual growth. So there can be no spiritual growth until there is teaching. There can be no spiritual growth until there is evidence. There can be no spiritual growth until there is correction, which brings unlearning, relearning, to be able to grow in the knowledge of Jesus Christ.

Now, so we said the word "salvation" is the Greek word *soteria*, which signifies deliverance. It signifies rescue or preservation and safety. It signifies deliverance, rescue, preservation, and safety. Implying that a man that is saved is kept in a safe place. A man that is saved is kept in a safe place.

And we said it is the central theme of the Bible, or it is the central theme of Christianity. That if you do not understand salvation, you do not understand Christianity. If you do not understand salvation, you do not understand Christianity.

Now, we've done quite some work here, and it's critical because we're examining God's character. Therefore, the Bible is the boundary of Christian knowledge. The Bible is the boundary of all knowledge that a man can ever have about God. The Bible is the boundary of the knowledge of a man concerning God.

And the Bible has a message and a bias. The bias of the scriptures is Christ. The bias of the scriptures is Christ. So when we read the scriptures, we read the scriptures with the binoculars of Christ, or we read the scriptures with Christ at the back of our minds.

We read the scriptures with Christ at the back of our minds because the whole essence for reading the scriptures is to arrive at the knowledge of Jesus Christ. The whole essence of reading the scriptures is to arrive at the knowledge of Jesus Christ. When you arrive at the knowledge of the Christ, then you are able to see the salvation plan that He has for you, and you can now receive from what Jesus has done.

Then we began to look at how to interpret scripture, and I gave you a framework. That in the interpretation of scripture, there are guides. Number one: read Bible texts like a conversation. Number two: find the grammatical structure of the scriptures. Number three: what is the grammar?

Number four: what text is the text in question interpreting? Number five: what is the theology behind the text? What is the theology behind the text? Number six: what is the New Testament application of the text?

Then number seven: how does the text apply in today's world? Number eight: where there are seeming contradictions, they must not be ignored. Where there are seeming contradictions, they must not be ignored. I've given you all of that in full teaching within last week.

Then we looked at the literal and figurative expressions in scripture. The literals and figurative. We said everything in scripture is not literal, and everything in scripture is not figurative. There are literals and there are figuratives in scripture. So when studying the scriptures, have that at the back of your mind, that there are some things you will read that are literal and there are some things you will read that are figurative.

Then we also moved forward and we began to examine the literary forms employed by the writer of scriptures. The literary forms employed by the writer of scriptures in conveying God's word to their immediate audience. Now, recall that the scriptures Genesis to Malachi were written in the Hebrew language, and we said it can be referred to as Hebraism.

Hebraism, H-E-B-R-A-I-S-M. We said Hebraism is an expression that describes the mode of communication indigenous to the Hebrew people. The Hebrew people. It is the Jewish religion, the Jewish culture, and the Jewish character. Hebraism. It is the Jewish religion, the Jewish culture, and the Jewish character.

It is a character practiced distinctly by the Hebrew people, which describes their thought pattern. It describes their thought pattern and their mode of expressions in communicating with one another. It describes their thought pattern and their mode of expression in communicating with one another.

Then we began to examine the permissive and the causative verbs. The permissive and the causative verbs. We said in Hebraism, typical examples of tenses that are often applied by the authors are the permissive and causative verbs.

Now, in grammar, causative verbs are verbs that are applied to indicate that someone or something makes or helps to make an action happen. That is causative verbs. Where someone or something makes or helps to make an action happen.

In other words, the subject of the sentence is portrayed as either executing an action actively or employed another to get it done on his or her behalf. And we said examples of such verbs are take, go, make, cause, help, enable, force, hold, keep, and many as such.

Now, I'm going through this background quickly because we've already taught you this in detail. On the other hand, we said permissive verbs are transitive or intransitive verbs that allow or grant formal authorization of an event. They grant or allow formal authorization of an event or happening, or they permit someone to execute an action.

They permit someone to execute an action. In other words, the subject of the sentence is not actively involved in the action. The subject of the sentence is passive, though could be said to have permitted or allowed it. And examples of such verbs are bear, endure, allow, grant, tolerate, condone, and many such.

We took time to look at some of these applications in the Old Testament. We examined something like Genesis chapter 4, verse 5. PJ. Genesis chapter 4, verse number 5.

PJ: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

Dr. Abel Damina: "And Cain was very wroth, and his countenance fell." Notice the words. Verse 5, Cain was wroth. In verse 6 of the same Genesis chapter 4, "And the Lord said unto Cain, 'Why art thou wroth?'"

So the very first mention of wrath in the scriptures had to do with man, not with God. It had to do with man. Also, notice that when God said to Cain, "Sin lieth at the door," Cain had not yet murdered Abel, his brother. He actually murdered Abel his brother in verse 8. Genesis the fourth chapter, the eighth verse. PJ.

PJ: And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

Dr. Abel Damina: Again, this was the first mention of sin in the scriptures. First mention of wrath, first mention of sin in the scriptures. So from the writer's explanation in this narrative of Cain and Abel, it is evident that sin and its manifestation through Cain as wrath, then murder, was associated with men and not God.

It was associated with man and not God. So the first mention of that word "sin," "wrath," "murder," originated from man and not God. And we saw examples of God's inactivity in certain circumstances, and that inactivity was referred to as the wrath of God.

Let's look at a few more. Exodus the 14th chapter, Exodus the 14th chapter, verse 4. PJ. Exodus 14:4.

PJ: And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so.

Dr. Abel Damina: And people have asked me over and over, why did God harden Pharaoh's heart and punish him? Why did God harden Pharaoh's heart and punish him?

Now, we see that the Lord, He says, "And I will harden Pharaoh's heart." Now, the writer, which is Moses, similarly earlier in chapter 4, look at it. Exodus the fourth chapter, the 21st verse. Exodus chapter 4, verse 21. PJ.

PJ: And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

Dr. Abel Damina: Now, this was before Moses and Aaron went to speak unto Pharaoh. And eventually they did in Exodus the fifth chapter, the first verse. PJ. Exodus chapter 5, verse 1.

PJ: And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

Dr. Abel Damina: Now, when you read Exodus 4:21, where we read, and Exodus 14:4, without the understanding of the construction of tenses in the Hebrew language, it will imply that God hardened Pharaoh's heart so that Pharaoh and the Egyptians would know that He is the Lord.

Now, that interpretation can further be backed up with the writer's words. You know, sometimes when people who do not understand Bible interpretation argue with us, they'll say, "But it's written in black and white." No, it's not that it is written in black and white. What you should be looking for is what is the interpretation?

What was the grammar in that day? What would this have meant in their culture? What would this statement have meant in their world? What was the author communicating that brought him to this destination or to this point that is leading to the ultimate destination? Those are the kind of questions you want to ask. Not like an unschooled person, "But it's there in black and white." No, that's not enough. It's not enough.

So pay attention here and see how the writer backed up this assertion with Exodus the ninth chapter, the 16th verse. Exodus chapter 9, verse 16. PJ.

PJ: And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.

Dr. Abel Damina: So you would think that that is the reason why God created Pharaoh and he became king, so that God can show His power and His name will be declared throughout the earth.

But however, in understanding that the scripture we read were written by the writer in the Hebrew language, they were written by the writer in Hebrew language, not in English. Which means this communication is not an English communication; it's a communication in Hebraism.

So you've got to understand the culture, the language, the grammar, the construction of tenses in Hebraism, and the use of words. Which in Hebraism, there's no distinguishing between cognitive and volitional tenses, which informs us of the need to patiently read the entire narrative of the writer in order to interpret accurately what the writer explained.

Also recall that that phrase "I will," "I will harden Pharaoh's heart," "I will" in the construction of tenses in the Hebrew language can either be permissive or causative. So one would have to read patiently within the context of the writer's explanation to know if it was applied as permissive or causative. You have to read within the context.

It is the entire knowledge of the context that will help you situate if this is causative or permissive. So it's not just enough to say, "I saw it there, it is there." No, you've got to go beyond that. That's why interpretation is the master of Bible teaching.

Interpretation, and you know Jesus had to do that. It's not just we inventing it. Somebody asked me in a podcast, "Dr. Damina, why is it that your own Bible teaching is different from all the pastors I know?" I say, well, that's how it was with Jesus. Jesus taught the scriptures not as the scribes and the Pharisees. He never taught like the religious leaders of his day. He differed from the way they taught. That is one of the reasons why they stoned him.

He differed. His interpretation of the scripture had a bias that was Christocentric. Theirs had other biases. But his was purely Christocentric. Beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Christocentric.

The same thing he said to them in verse 44, "These are the words which I spoke unto you while I was yet with you, that all these 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 at this juncture. Once they could see the scriptures via the binoculars of Christ, everything fell in place.

He would look at the Jews and say, "You search the scriptures, for in them you think you have eternal life, but they are they which testify of me." Little wonder all the apostles who learned from Jesus taught the scriptures the same way. He was the first to interpret.

Now, just reason with me. If 2,000 years ago, Jesus had to interpret Moses, 2,000 years ago, He had to interpret Moses, the prophets, the psalms 2,000 years ago, how much more 2,000 years after?

Which means Moses never spoke in literal terms, hence the need for Jesus to interpret Moses. So it's not enough to say, "But it's there in black and white." No, no, you've got to find out what is the interpretation, because what you are reading may not be the interpretation of what you are reading. Are we teaching here?

That's where Bible teaching becomes very critical for believers. So again, it's important to understand that, that there must be the writer's explanation well-understood to now know in that narrative whether there was an application of a permissive or a causative, you know, verb.

Now observe other instances in the same book of Exodus where the writer, which is Moses, spoke about the hardness of Pharaoh's heart. Exodus the ninth chapter, the 12th verse. Exodus chapter 9, verse 12. PJ.

PJ: And the Lord hardened the heart of Pharaoh, and he hearkened not unto them; as the Lord had spoken unto Moses.

Dr. Abel Damina: "The Lord hardened the heart of Pharaoh." Again, Exodus the 10th chapter, the first verse, the 20th verse, the 27th verse. Exodus 10:1. Let's go.

PJ: And the Lord said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him.

Dr. Abel Damina: Verse 20.

PJ: But the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go.

Dr. Abel Damina: Verse 27.

PJ: But the Lord hardened Pharaoh's heart, and he would not let them go.

Dr. Abel Damina: Again, Exodus 11, verse 10. Exodus 11, verse number 10.

PJ: And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

Dr. Abel Damina: Again, Exodus chapter 14, verse 8.

PJ: And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

Dr. Abel Damina: So in these scriptures we just read, the Lord hardened Pharaoh's heart. Exodus the seventh chapter, the 13th verse.

PJ: And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said.

Dr. Abel Damina: Here also He, the Lord, hardened Pharaoh's heart. However, Exodus 7:14. Exodus chapter 7, verse number 14. PJ.

PJ: And the Lord said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

Dr. Abel Damina: "Pharaoh's heart is hardened." No more "the Lord hardened Pharaoh's heart." The Lord is saying, "Pharaoh's heart is hardened." Okay, pay attention. Exodus chapter 7, verse 22. Exodus 7:22.

PJ: And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said.

Dr. Abel Damina: "Pharaoh's heart was hardened." Exodus chapter 8, verse 15, verse 19, verse 32. Exodus 8:15.

PJ: But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.

Dr. Abel Damina: "He hardened his heart." Verse 19.

PJ: Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said.

Dr. Abel Damina: "His heart was hardened," and he did not heed what God has said. Verse 32 of Exodus 8.

PJ: And Pharaoh hardened his heart at this time also, neither would he let the people go.

Dr. Abel Damina: "Neither would he let the people go." Take Exodus 9:7 for further studies because it is still "Pharaoh's heart was hardened." Exodus 9:34, "and hardened his heart." Exodus 9:35, "and the heart of Pharaoh was hardened."

So the writer explained that Pharaoh's heart was hardened. Pharaoh hardened his heart. The heart of Pharaoh was hardened. Three expressions. Number one, Pharaoh's heart was hardened. Then we saw, Pharaoh hardened his heart. Then we saw, the heart of Pharaoh was hardened.

Now, observe the context of his explanation concerning why Pharaoh's heart was hardened. Exodus 7:22. PJ. Exodus 7:22.

PJ: And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said.

Dr. Abel Damina: So the reason his heart was hardened was because he did not hearken unto them as the Lord had said. Exodus 8:15. PJ.

PJ: But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.

Dr. Abel Damina: "He hearkened not unto them as the Lord had said." So his heart he hardened. That hardness, therefore, in other words, the writer clearly explained that the reason why Pharaoh's heart was hardened was because he hearkened not unto Moses and Aaron as the Lord had said.

So that hardness was descriptive of Pharaoh's response. Descriptive of Pharaoh's response to what Moses told him that God had said. It was descriptive of his response. In Exodus chapter 5, verse 1 and 2. PJ. Exodus 5:1 and 2.

PJ: And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

Dr. Abel Damina: Next verse.

PJ: And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.

Dr. Abel Damina: "Who is the Lord that I will let them go? I know not the Lord, neither will I let Israel go." Somebody on Facebook said, "I am waiting how he will explain to my level of understanding." No, yo, I won't come to your level. You have to come up to my level.

Pray in the spirit a little. Pray some more, and your mind will open up. You will understand. Just stay with us. It will soon catch you. You will soon get it, you know? It will soon catch you. Just stay. Just stay. I didn't hear a good amen.

So Pharaoh did not comply with what God said. So Pharaoh hardened his heart. In Genesis chapter 3, verse 8 to 11, there are three things. In verse 8, "And they heard the voice of the Lord God." In verse 9, "And the Lord God called unto Adam." In verse 11, "And He said, 'Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?'"

This is similar to Pharaoh's situation. Very similar. In Genesis 3, what happened in Exodus, that Pharaoh disobeyed the voice of God, which was communicated to him by Moses, is exactly what happened with Adam and Eve.

So it suffices to say that the terms "I will" in Exodus chapter 4 and Exodus 14, "I will" and "have I raised thee up," which are similar to how the writer taught in Genesis 3, and again, you know the writer is Moses. It's actually the writer applying permissive tenses. Permissive tenses.

In his construction of words in the Hebrew language to explain God's inaction. He's using permissive tenses to say God was inactive in the disobedience of Pharaoh. Therefore, the resultant effect of the absence of God was the hardness of Pharaoh's heart.

The resultant effect of the absence, the inactivity of God, was what is called the hardness of Pharaoh's heart. The hardness of Pharaoh's heart. Please stay with me.

So God mentioned, or God was mentioned to have hardened his heart, because hardness of a man's heart, please don't miss that, hardness of a man's heart is a response to God's voice. Hardness of a man's heart is a response to God's voice, or a response to God's word.

Reading within the context of that whole narrative, the actions there portray disobedience. Disobedience by Pharaoh. And in English grammar, this idiomatic mode of explanation is referred to as a metonymy. A metonymy. Metonymy is spelled as M-E-T-O-N-Y-M-Y. M-E-T-O-N-Y-M-Y. Metonymy.

So that is the idiomatic mode of explaining what happened in the circumstance of Pharaoh. Because we saw the Lord hardened Pharaoh's heart, Pharaoh's heart was hardened, the heart of Pharaoh was hardened. That idiom there is called a metonymy in English grammar.

So it is evident, therefore, that Hebraism, which is an ancient Near Eastern culture, also has a large concentration of idiomatic expressions. Very large in how phrases, in how sentences, in how phrases, sentences, statements, paragraphs are constructed.

Hebraism has a large concentration of idiomatic expressions in how phrases, sentences, statements, paragraphs are constructed. And idiomatic expression refers to a word—idiomatic expression means a word or phrase that has a figurative meaning.

Idiomatic expression: a word or a phrase that has a figurative meaning, which conventionally is understood by native speakers. Conventionally, idiomatic expressions are understood by native speakers.

In other words, idioms do not mean exactly what the word say. Idioms do not mean exactly what the word say. For instance, consider the following examples in the Hebrew text of the Bible.

Okay, so somebody on Facebook that is still not listening now says, "So now it's neither man's power nor desire." And I can bet that this man only showed up in one service and heard us talk about desire and man's willpower and took off, and reappeared today. And that's why he's having zero over zero. Very big zero with his two eyes inside, over zero.

You don't learn like that. Nobody learns like that. You don't even learn farming like that. You don't even learn what is the easiest thing in life. You don't learn anything that way. If you're going to learn, you have to be a student who is meek. Meekness. You have to humble yourself and be in class steady. That's how to learn. You don't cherry-pick. "So it's no more a will or desire."

If you are even intelligent, you will know that Pharaoh's hardening of his heart is an expression of his will that God did not force. So since God did not force his will, God became inactive. The inactivity of God is that God will not force a man to do what that man doesn't want to do. So since Pharaoh refused to obey God, the absence of God in that choice is what is called the hardness of Pharaoh's heart.

Getting clear? You see, you can't come to my class and just casually say something and go free. I'll catch you. All right, so let's leave that brother if he's serious. This is going to make him sit down. If he's not serious with this one, he will go again and be talking what he doesn't know.

For instance, consider the following examples in the Hebrew text of the Bible. First Kings the 22nd chapter, the 52nd verse. First Kings 22:52, PJ.

PJ: And he did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin.

Dr. Abel Damina: Now, somebody just said this, "This is my first time listening to you live, sir. I'm beginning to get things straight." Yeah. While somebody is saying, "So now it's no more desire," somebody says, "Well, this is my first time, and I'm getting things straight."

That's why two people can be in the same class taught by the same teacher. One will have F10, the other one will have distinction. It's not the teacher's problem; it's the student's responsibility to either learn or be casual about understanding. Teaching good. We're marking script while this class is on.

First Kings 22:52, "And he did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin."

Now, if you read it in context, the "he," "he" which did evil in the sight of the Lord is not Jeroboam. Look at that First Kings 22:51, the pre-text. Ahaziah the son of Ahab began to reign over Israel in Samaria the 17th year of Jehoshaphat, king of Judah, and reigned two years over Israel.

So it was Ahaziah. So Jeroboam was not responsible for the conduct of this king. But that phrase "way of Jeroboam" was applied idiomatically to explain the actions of another. It was an idiom to explain the actions of another.

And similarly, you will also see that in Second Kings 22:2, "And he did that which was right in the sight of the Lord, and walked in all the way of David his father, in all the way of David his father, and turned not aside to the right hand or to the left." Now, don't forget "walked in the way of David his father." Look at Second Chronicles 11:17, PJ. Second Chronicles chapter 11, verse 17.

PJ: So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon.

Dr. Abel Damina: For three years they walked in the way of David and Solomon. Again, the phrase "walked in the way of David" was an idiomatic expression applied in Hebraism to explain the actions of another.

Likewise, the phrase "the Lord hardened Pharaoh's heart" can be seen as the application of an idiomatic expression by the writer, a metonymy, to explain Pharaoh's response, which was disobedience. The word came to Pharaoh from the Lord, and his response to the word of the Lord was disobedience to what God said to him through God's voice, which was Moses.

Now, the following are some other idiomatic expressions in Hebraism. Deuteronomy 28, Deuteronomy 28, verse 68, PJ.

PJ: And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

Dr. Abel Damina: "And no man shall buy you." In context of that narrative, the writer was speaking to the children of Israel as a nation. Hold it. Deuteronomy 27, verse 1, PJ. Deuteronomy 27:1.

PJ: And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.

Dr. Abel Damina: So that phrase "no man shall buy you" implies that the nation of Israel will be—will not be so literally. They will not be so literally, but it was an idiomatic expression which implies a lack of value.

"You shall have no value." But he use an idiom to say it, "no man shall buy you." Are you following? Okay. Look at Genesis 22:17, PJ. Pay attention. Pay attention, everybody. Genesis 22:17.

PJ: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.

Dr. Abel Damina: Now notice the phrases "as the stars of heaven" and "as the sand which is upon the sea shore." In English language, such idiomatic expressions are referred to as similes. Similes.

"As the stars of heaven," "as the sand upon the sea shore." Those are similes in English language. Now, in earlier on, the writer explained that God spoke similarly to Abraham. Genesis 15, verse 5, PJ. Genesis chapter 15, verse 5.

PJ: And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Dr. Abel Damina: Again, the phrases "as the stars of heaven" or "as the sand which is upon the sea shore" are idiomatic expressions employed by the writer to explain the fact that in the fulfillment of God's promise to Abraham, the seed of Abraham would not be innumerable.

The seed of Abraham cannot be counted. That's the idiom: stars, sand. They'd be too many for anybody to count. But he use Hebraism and an idiom to pass the message.

Are we in the building? Isaiah 11, verse 9. Isaiah 11, verse number 9.

PJ: 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.

Dr. Abel Damina: "For the earth shall be full of the knowledge of the Lord as the waters cover the sea." Can you imagine? Sea is already water. "As the waters cover the sea." Okay. Habakkuk 2:14. Habakkuk 2:14.

PJ: For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.

Dr. Abel Damina: "As the waters cover the sea." You get that? So observe that in these accounts, the focus of their explanation was the knowledge of the Lord filling the whole earth. So "as the waters cover the sea" is an idiomatic expression, a simile, employed by the writers in their explanations.

So in reading the text of scripture, it is vital to understand the construction of tenses. Very vital. And look out for idiomatic expressions in the explanation of the writers of scriptures in order for you to accurately interpret the intent and the thought of the writers. In order for you to accurately interpret the intent and the thought of the writers.

Now, we have looked at the importance of the use of words, the tenses, idiomatic expressions employed by the writers in their writings. We are also going to examine the historical context of scriptures. The historical context of scriptures.

But remember, we have established that salvation is the theme of the scriptures. The mission of Jesus: "She shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins." Saved, rescued, delivered, safety, and kept in a secured place.

So yesterday we began to walk in the book of Hebrews. Were you enjoying the book of Hebrews yesterday? We began to travel through the book of Hebrews. So let's do some work. In Hebrews chapter 12, verse 2, he calls Jesus "the author and finisher of faith." The author and finisher of faith. The author and finisher of faith. Then in Hebrews chapter 12, verse 18, PJ. Hebrews 12:18.

PJ: For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest.

Dr. Abel Damina: You are not come unto the mount. Somebody say, "I am not come unto the mount." There is a mount you are not supposed to come to. "You are not come unto the mount that might be touched and it burned with fire, nor unto blackness and darkness and tempest." Look at the next verse, PJ. Verse 19 and 20.

PJ: And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

Dr. Abel Damina: They say, "We don't want to hear more preaching. This preaching is not the type we want to hear." Next verse.

PJ: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

Dr. Abel Damina: The terror, the terror of that preacher. The terror of that message from that mountain was such that even an animal cannot survive it. No mercy even for animals. Next verse.

PJ: And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

Dr. Abel Damina: Even Moses the law-giver became afraid of the outcome of the law. He said, "I exceedingly fear and quake." It is from that mountain a preacher will say, "Oh, I pray the glory days return when men will stand on the pulpit and die!" Mount Sinai.

But he forgets that Mount Sinai was not God's plan for man. Mount Sinai came in response to transgression. The plan of God for man from day one was Zion. Glory to God! I say, glory to God!

Then look at Hebrews 12:22 now. Hebrews chapter 12, verse 22.

PJ: But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Dr. Abel Damina: You are not come to that Mount Sinai, but you are come. Glory to God! You are not come unto that Mount Sinai, but you are come unto Mount Zion, unto the city of the living God, the heavenly Jerusalem, to an innumerable company of angels.

Next verse, look at what is in Zion. "To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect." I like the next one. "And to Jesus." Glory to God!

You are come to Jesus, the mediator of the new covenant. It doesn't stop there. "And to the blood of sprinkling that speaketh better things than that of Abel." That is where we are right now. Aren't you excited? You belong to the Zion assembly. Glory to God! I say, glory to God! I say, glory to God!

You have come to Zion. You are not come to Sinai. You are come to Zion. Every church is either Mount Zion or Mount Sinai. If it's Mount Sinai, you will hear messages like "Sinners in the hands of an angry God! I the Lord am crying, ooh!"

But if it is Zion, you will hear, "You have not received the spirit of bondage again to fear, but the spirit of adoption whereby we cry, 'Abba, Father!'" If it is Mount Zion, you will hear things like "God does not want you to fear Him." God doesn't want you to fear Him. Get rid of fear. There's no New Testament teaching on the fear of God. Not one. Not one. Oh, yeah. Not one teaching on the fear of God.

But in the New Testament you have, "You have not received the spirit of fear, but of love, of power, and of a sound mind." In the New Testament you will read, "You have not received the spirit of bondage again to fear." You will read, "There is no fear in love, but perfect love cast out fear." In the New Testament, "I will live in you, I will walk in you, I will be your God, you will be my sons and daughters." Where the spirit of the Lord is, there is liberty.

Somebody shout, "I belong to Zion!" I'm not hearing a powerful amen. In Zion, Jesus is the great shepherd of the sheep, and He does not lose us. Because what we're examining is can a believer lose salvation, and we've established it's not about a believer losing salvation because salvation is of God.

The question should be, will Jesus or will God be faithful? Will God be faithful with His salvation plan? So Paul said, "Being confident of this very thing, that He who has begun this good work of salvation in you, He will be faithful to finish it." And He is able to save to the uttermost. Glory to God! He's able to save completely. He's able to save eternally. Glory to God!

Let me see if I can hit Hebrews chapter 6 tonight. But let's start with Hebrews chapter 2, verse 1 to 4. Hebrews chapter 2, verse 1 to 4, PJ.

PJ: Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Dr. Abel Damina: Next verse.

PJ: For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

Dr. Abel Damina: Next verse.

PJ: How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

PJ: God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

Dr. Abel Damina: "Which was spoken by the angels." Which was spoken by the angels and was confirmed. In verse 2 of that Hebrews chapter 2, "For if the word spoken by angels." What word was spoken by angels? The law of Moses. The law of Moses was spoken by angels. It was given by angels in the hands of a mediator. Galatians 3:19.

It was given by angels. The law was given by angels. "Wherefore then serveth the law? It was added because of transgressions till the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator."

All right. So he began to say, "lest we should drift away." Lest we should drift away. And then he begins to say that your way out of the law and the consequences of not keeping the law is that we shall not neglect the salvation which came from the Lord. So the Lord cannot be the one giving the law and at the same time giving salvation.

The law was given by angels, salvation was given by the Lord. And salvation is your way of escape from the law that was given by angels. How shall we escape if we neglect—to neglect means to not to regard. And to not to regard means unbelief. Unbelief. That's the meaning of not to regard. Unbelief.

Now, Hebrews chapter 3, verse 16 to 19. Hebrews chapter 3, verse 16 to 19, PJ.

PJ: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

Dr. Abel Damina: Next verse.

PJ: But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

Dr. Abel Damina: Next verse.

PJ: And to whom sware he that they should not enter into his rest, but to them that believed not?

Dr. Abel Damina: Next verse.

PJ: So we see that they could not enter in because of unbelief.

Dr. Abel Damina: So we see that the Kadesh Barnea bunch could not enter in because of unbelief. They couldn't enter in because of unbelief. So the instruction is not to harden your heart.

Now, in verse 12 of Hebrews chapter 3, he said, "Take heed, brethren." "Take heed, brethren." Question: when he said, "Take heed, brethren," was he referring to brethren in Christ?

Again, the book of Hebrews was written to believing Jews, non-believing Jews, would-be believing Jews. So it was a book to Jews. And Jewish people always call themselves brethren. So the brethren here is not believers in Jesus.

When he was saying, "Take heed, brethren," he's talking to Jews, and a mixed multitude of believers, non-believers, and would-be believers. So he now says to them, "lest there be in any of you an evil heart of unbelief," because among them there were those that had not believed. So don't be confused by "brethren" in the book of Hebrews. Don't be confused by "brethren" in the book of Hebrews, specifically.

In Acts chapter 2, on the day of Pentecost, when Peter stood up to address those unbelievers that came to watch them speaking in tongues, he said, "Men and brethren." They were not believers. They were the people mocking. But Peter called them "men and brethren" because it was part of Jewish culture that all Jews called themselves "brethren."

So again, don't confuse that word "brethren." So, "take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." He's referring to unbelief in God's voice. And they did that for 40 years. Kadesh Barnea. They will depart from the living God by not taking heed to the voice of God.

Look at Hebrews 3:15. Hebrews chapter 3, verse number 15, PJ.

PJ: While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

Dr. Abel Damina: Provocation is 40 years. Harden not your heart if you hear His voice. Give me verse 16 and 17. Verse 16 and 17.

PJ: For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

PJ: But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

Dr. Abel Damina: With whom was he grieved for 40 years? Was it not with them who grieved Him and whose carcasses fell in the wilderness? The Kadesh Barnea bunch.

So when you hear "brethren," it's not talking to you today. It's talking to that bunch of Jewish people that came out of Egypt to the Promised Land. And the sin there is the sin of unbelief to the voice of God. They did not enter in because of unbelief. Look at that Hebrews chapter 4, verse 2. Hebrews chapter 4, verse number 2.

PJ: For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Dr. Abel Damina: The gospel preached to us is the same gospel that was preached unto them. Adam and Eve had the same gospel you are hearing today. Albeit, you are hearing it in the promise fulfilled, they heard it in the promise hoped for. But it's the same message. It's the same message. God has no double standards.

The word preached to them is the same word preached to you. But they never mixed theirs with faith, so they perished in the wilderness. You have heard and you have believed, so you have entered the rest of God. I thought somebody would shout hallelujah! I'm teaching good this evening.

Now, so the unbelief is unbelief to the gospel or the voice of God. So he's saying what God said in the wilderness, as touching Canaan, the people did not believe. Look at Hebrews 4:12. Pay attention. Hebrews chapter 4, verse 12, PJ.

PJ: For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Dr. Abel Damina: Sorry, Hebrews 3:12. Forgive me. Hebrews chapter 3, verse 12.

PJ: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

Dr. Abel Damina: Unbelief separates a man permanently from God. Unbelief. He is saying that the people did not believe, referring to the people in Israel. So again, look at me everybody. So in the book of Hebrews, always have this background in mind, that the writer was addressing believing Jews, non-believing Jews, would-be believing Jews.

So every letter written is written to that mixed multitude. So that will determine how the words used were implied, and how to understand the narration of those stories and the grammar and the use of phrases in the book of Hebrews.

Stay with me now. Hebrews 10:28. Somebody said, "Dr. Damina, you said you were going to examine all the killings in the Old Testament." Yes, sir. But where are you running to? If you don't understand this background, if I explain the killings, you will never understand. You will keep asking me that question forever.

So in order for you to understand the killings, this background, if you understand it yourself, you will go and read the killings and explain. How many of you understand what I'm doing? So what I'm doing for you here is not giving you fish to eat. What I'm doing for you here is teaching you how to fish so you can catch the fish yourself whenever you need it and eat it.

I'm not going to say, "Well, you see, here the Bible says God killed, but actually the original..." You'll be wondering which original. So now I'm giving you background. I'm telling you how Hebraism, the culture, the history, the grammar, the construction of grammar. I'm giving you tools that you will use for the rest of your life to teach the word of God the way I'm teaching it.

How many of you understand what I'm doing here? Because what we're doing here, we're raising men of God. I'm not doing debate. This is not debate where I just come and wow you and show you how much I know the Bible. No, my responsibility is to raise men like me who will do what I'm doing to you to the nations of the earth. If you understand that, say "I hear you."

So be calming down. We will get to the killings, but we cannot jump into the killings without getting this background. Already if you understand permissive and causative, I've already taken care of killings. Already if you understand the causative and the permissive verbs, I'm already taking 50% of the killings.

So it's when we finish the background work that we can pick a few examples and X-ray them applying the principle of this foundation. How many of you understand what I'm doing here? So be calming down. Follow me. Follow man who knows road.

I am deliberate about what I'm doing here. How many of you know I am deliberate? Like today, I could have started with dealing with loss of salvation, but I took you through some background and added to the background on Bible interpretation. Some days I do, I keep adding, I keep adding.

Some days I stop first, allow you digest the one you got, and just do a bit, you know, some practical teachings on situations on loss of salvation. Then when I realize you have assimilated the other one, then I add some more, and then bring more examples.

You've got to understand the way I function. I'm very intentional. I'm not in a hurry. I'm not looking for how to impress you. I don't care whether you're impressed or not. I want to teach you so you know something. Say "I hear you." Turn to your neighbor say, "Papa is a coach." He is here to coach you. Not to show you how he can fight, but to coach you on how you can fight. Fight wrong doctrine and defend the gospel of Christ. I didn't hear a good amen.

Hebrews 10:28, PJ. Read for me.

PJ: He that despised Moses' law died without mercy under two or three witnesses:

Dr. Abel Damina: So we are reading chapter 12 where we have not come to Zion, but where they came to Sinai. Okay? Now look at Hebrews 10:26 now. Let's do some work here. Hebrews 10:26.

PJ: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

Dr. Abel Damina: Next verse.

PJ: But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

Dr. Abel Damina: So this is one scripture they use for losing salvation. "If we sin willfully." "If we sin willfully." To start with, there is no sin that is not willful. Every sin was processed through the vehicle of your will. Every sin.

Satan will make the suggestion. You will apply it. Satan doesn't apply it. He only drops the thought. It is you that carries the thought into action. So every sin is willful. "If we sin willfully." There's no sin that is not willful.

Okay, so what is the writer of Hebrews dealing with here? "If we sin willfully after that we have received the knowledge of the truth." That is where people have problems. "After we have received the knowledge of the truth." Again, when he was writing, he was writing to who? Believing Jews, non-believing Jews, would-be believing Jews.

So what he's saying is, after you have heard the gospel. Hearing the gospel is what he called "receiving the knowledge." Again, the book of Hebrews is unique in the use of words because the background there is the kind of audience he's writing to. So the "receiving" there is not believing like salvation. It means the gospel has been preached. Okay?

But there's a willful sin. What kind of sin would be willful? He now explains what he's talking about. "There remaineth no more sacrifice." So this willful sinning is a sin that negates the only sacrifice. So that is why he will now tell you there's no other sacrifice if you neglect the one that has been given.

I'm teaching good tonight. Now, so see now how he proceeds. Next verse. "But a certain fearful looking for of judgment and fiery indignation." Now this is your *lacuna*, and this is your way out. "Which shall devour the adversaries."

A believer is not an adversary. A believer is a new creation. A believer is born of God, he's a child of God. An adversary is one who rejects the gospel. One who rejects the gospel.

So the adversary is a man in unbelief who rejects the sacrifice of Christ. So that's why the writer is saying, if you reject that sacrifice, there is no other sacrifice. So this scripture is not for loss of salvation. Rather, this scripture is for those who have rejected the gospel of Christ. If that's clear, can I have a powerful amen?

So the believer is not an adversary. He's talking to unbelievers here. They have turned their deaf ears to the blood of the sanctification that Jesus has made available. So such a fellow will move from God's love to His wrath. From the love of God to the wrath of God.

Now, the wrath of God is man-made. Write that in capital letters. The wrath of God is man-made. The wrath of God is man-made. That means the wrath of God is located in unbelief. What we call the wrath of God is not as if there is wrath in God. What we call the wrath of God is unbelief in the gospel. The outcome of that unbelief, which is judgment in hell, is what people call the wrath of God.

So the wrath of God, therefore, is the inactivity of God in unbelief. The inactivity of God in unbelief. So that scripture is not talking to Christians about committing sin. And the corroboration to that scripture is John 3:16 and 17. PJ. John 3:16 and 17.

PJ: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Dr. Abel Damina: Next verse.

PJ: For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Dr. Abel Damina: Next verse.

PJ: He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

Dr. Abel Damina: So this "condemned already" is that fearful indignation which shall devour the adversary. Is it clear here? If it's clear, can I have a good amen? Okay, let me give you one more. Hebrews chapter 6, verse 4. There are people that have been fasting for me to get there. Hebrews 6:4, PJ.

PJ: For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

Dr. Abel Damina: Next verse.

PJ: And have tasted the good word of God, and the powers of the world to come,

Dr. Abel Damina: Next verse.

PJ: If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Dr. Abel Damina: All right. So now, clearly from the book of Hebrews, this whole context, salvation is not temporal. Salvation is eternal. Salvation is permanent. Permanent.

Now, when he says those who were once enlightened, it means once and for all. Once and for all. Then they have tasted of the heavenly gift. You were enlightened, you tasted of the heavenly gift, you were made a partaker—go back to verse 4—you were made a partaker of the Holy Ghost. Are we teaching here? Next verse.

"And have tasted," experienced, "the good word of God." And they have experienced the powers of the world to come. That's the power of resurrection. That's the power that got you born again. That's the power that raise you from the dead. Okay? Now watch this.

Powers of age to come, partakers of... these are believers. Hebrews chapter 6, verse 4, 5, and 6 refers to believers. Now the *lacuna* there is, "It is impossible." It is impossible. Question: what will be impossible? Question: is the impossibility if they shall fall away, or if they shall fall away to renew them to repentance?

Which one will be impossible? To fall away? Because how do you determine someone's repentance? So the impossibility will be to repent. Now, the problem is the word "impossible." Something explains the word "impossible." What is impossible with man is possible with God.

So what is the impossibility? Watch this. The impossibility in that scripture is in verse 6. "If they shall fall away to renew them again unto repentance." Why? "Seeing they crucify to themselves the Son of God afresh." That is impossible.

Nobody can crucify Jesus afresh because the same Hebrews tells us the sacrifice is once. After He has offered, He sat down. The sacrifice is once, once, once. So there is no possibility of crucifying to themselves the Son of God afresh. Then the second impossibility is: they cannot put Him to an open shame.

That's the impossibility. They cannot put Him to an open shame. They cannot crucify Him the second time. So could the impossible be for them to fall away? Huh? Is the impossibility for them to fall away or to renew them? Huh?

So what he's actually saying is, it's impossible for a man that has experienced all of this to fall away. Just like it is impossible to crucify Jesus the second time. Just like it is impossible to put Jesus to an open shame. So this scripture is actually the key scripture for eternal salvation.

How many of you understood that? This scripture is the key scripture. That's why, putting everything in context, he now says in verse 9, Hebrews 6:9, as I round off this service. Hebrews chapter 6, verse 9, PJ.

PJ: But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

Dr. Abel Damina: Brethren, I didn't say it to make you fear. The impossibility is not for you that are saved. The impossibility actually is that when you are saved and you have tasted of all these things, you cannot fall away. For we are persuaded better things of you, and things that accompany salvation. Is it clear?

The *lacuna* there is putting the Son of God to an open shame or crucifying Him afresh, which is impossible. So the same way those two are impossible, that's how impossible it is for a man that has experienced these realities to fall away. If it's clear, say "I hear you." Simple understanding fixes all of this. Simple understanding fixes all of this.

And I'm glad you accepted in the beloved. And I'm glad light is shining in this house. And I'm glad you are becoming grounded in the truth. And I'm glad that you are becoming persuaded about what Christ has done.

Somebody hearing me shout, "Glory!" Stand on your feet. Let's close this service tonight. Oh, my goodness. I have yet many things to say to you, and you will bear all of them. God punish the devil!

Turn to your neighbor, say, "Hey neighbor! Standing beside you is a fully persuaded man! OSAS! Confidently saved, eternally saved, forever! It's impossible for me to fall away. It's impossible for me to fall away."

I didn't hear a good amen. Say, "I cannot fall away. I'm not keeping myself. The one keeping me has sworn that He will lose me not until He presents me to the Father that gave me to Him without spot or wrinkle. Therefore, cheer up! We're secured."

Glory to God! Glory to God! Go ahead and celebrate what you have in Christ tonight. Glory!

Father, I pray for everybody in this building, those online on television, on radio, on social media, all those in our campuses and Bible study centers tonight. Revelation knowledge keeps growing big in your heart until nothing else matters in the name of Jesus.

We dissolve doubts, we dissolve fear, we dissolve confusion. We silence the voice of the devil in the name of Jesus. Thank You, Father, that Your word is building an army of men, an army of men that will not allow the finished work of Christ to be harassed and made caricature of.

And in the name of Jesus, this army under the sound of my voice will preach this gospel to the ends of the earth. And we give You praise and glory for answered prayer. In Jesus' name we pray, and every believer says that amen on a note of celebration.

Go ahead and celebrate! Go ahead and celebrate! Glory to God! Glory to God! Turn to your neighbor, say, "Christ in you! He's in you! Right now, He's in you, and He's the hope of glory!" Hallelujah! Glory to God!

Grab your honor offerings. Let's give tonight so I join Mr. Michael Bush in the counselor now. In the next two minutes or so, grab, grab your honor offerings. Online, the banking details are scrolling. On television, the banking details are there. We give in faith and with joy tonight.

Lift up your offerings. Father, we give joyfully. And we thank You for the privilege to make a difference in the gospel through our resources. Thank You for everyone giving tonight. Our offerings are a sweet smell before You today. In Jesus' name we pray, and every believer says a powerful amen.

Glory to God! Walk around. Give with a shout. Hallelujah! Amen.