Righteous Invasion of Truth

Dr. Abel Damina: Lift your hands and give God thanks. Give God praise. Go ahead and give Him thanks tonight. Give Him thanks tonight. Give Him thanks tonight. Give Him thanks unto the Father.

This is the confidence that we have: that whatever we ask in accordance with His will, He hears us. And because He hears us, we have our desired petition. Father, we give You praise and glory. Thank You, Father, in the name of Jesus.

Father, thank You that always we have Your ears, and always we have answers. We rejoice that even tonight, Your Word is great amongst us. So as we receive with meekness the engrafted Word which is able to save our souls, whatever is not planted by God is rooted out. Mindsets are corrected. The truth of Your Word prevails over our minds.

I declare that Your Word becomes a lamp to our feet and a light to our paths. I declare that Your people are built up into an army that will flood the earth with the truth of the Gospel. So, we rejoice that tonight, nobody leaves the same way they came. We give You praise and glory for answered prayer. 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!

Are we excited to fellowship and study God’s Word tonight? Can we celebrate our fellowship and study with a shout? Amen. I’d like you to walk to two, three, four people, shake somebody, hug somebody, greet somebody, and tell them: you will be blessed because I came. You will be blessed because I came tonight. Glory to God. Glory to the Lamb of God.

Grab a pen, your notebook, and your Bible. You can be seated with your sweet, smart self tonight as we get into the Word of His grace. We’re so glad to have all of you as part of this family doing the will of God together. Glory to God. Hebrews chapter 2, from verse 1 to 4. PJ, sit on my seat so you can see better. Hebrews 2:1 to 4, everyone.

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. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 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; 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: So if the word spoken by angels was steadfast and every transgression and disobedience received the just recompense of reward, how shall we escape? So our escape is in the salvation that Jesus has provided. Escape from the law, escape from the administration of the law by angels; we escape all of that by the salvation which Jesus has provided.

We took time to establish that there is the Old Covenant and the New Covenant. We said the Old Covenant is younger than the New Covenant. God’s mind and God’s plan has always been the New Covenant. The New Covenant predated the Old Covenant because the New Covenant is God’s promise. God’s promise of deliverance, God’s promise of salvation, and God’s promise of His will finding expression in the heart of those who believe the Gospel.

Then we saw that in the New Covenant, it is God doing the whole work. It’s a self-fulfilling commitment: I will, I will, I will. In the Old Covenant, it is man doing it: thou shalt not, thou shalt not, thou shalt not. Then God began to speak about the New Covenant. I’d like us to quickly look at it. The book of Hebrews chapter 8, verse number 8.

PJ: For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

Dr. Abel Damina: For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember again no more. So we said that the New Covenant is not a New Covenant in the sense of a new covenant; it’s actually a reminder or a renewal of God’s promise to man.

If somebody has fault or somebody finds fault, it means what you’re doing is independent of God. God says your iniquities and your sins I will not remember again. I will not find fault in the New Covenant. So again, the New Covenant explains the sovereignty of God. The New Covenant explains the sovereignty of God. Ephesians chapter 2, verse 1 to 4.

PJ: And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us.

Dr. Abel Damina: God, who is rich in mercy. I’d like you to underline that. God, who is rich in mercy. Now, when you say someone is rich in mercy, in the etymology, it is to show a person’s possessions. A person’s possessions: what does he have? He has mercy. This is to describe a person’s worth, that is, God’s value.

His worth towards us is mercy. God’s worth towards us is mercy. For His love, His great love wherewith He loved us. He loved us, and that word here shows predetermined action. His great love wherewith He loved, loved us; it shows predetermined action. Wherewith He loved us when we were dead in sins. He loved us when we were dead in sins; a predetermined action. PJ, read for me Ephesians chapter 2, verse 5 and 6.

PJ: Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.

Dr. Abel Damina: Has raised us up, take note of the word: he hath. He hath. He hath. Give me verse 7 and 8. Verse 7 and 8 of Ephesians chapter 2.

PJ: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.

Dr. Abel Damina: So see what he calls grace. Grace is what He did. He loved us, even when we were dead. Quickened us, raised us up together. For by grace are ye saved, predicated on what He has done, through faith, not of works; it is the gift of God. That word "gift of God" is a Greek word, *doron*. D-O-R-O-N.

*Doron* is usually used for an offering in the temple. An offering the high priest brings to honor God in the temple. It actually refers to temple sacrifices; it's temple language. It's saying what God did is a gift, something to honor. What God did for us is a gift, something to honor. Look at that Ephesians chapter 2, verse 9 and 10, PJ.

PJ: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Dr. Abel Damina: We are His workmanship, which God had before ordained. Take note of that: which God had before ordained. So it’s what God before ordained, good works that we should walk in them.

Remember, foreknowledge is knowing beforehand. Foreknowledge is knowing beforehand. Foreordination is deciding beforehand. Foreordination is deciding beforehand. And election is choosing based on intent or purpose. Election is choosing based on prior intent, prior intent or purpose.

Now, why did Paul say all of this? Because it has a background. Let’s look at the background. Ephesians chapter 1, verse 3. In Ephesians 1:3, it says, He hath blessed us, He hath, hath blessed us. In verse 4 of Ephesians chapter 1, He hath chosen us, He hath chosen us in Him. In verse 5 of Ephesians chapter 1, He predestinated us, He predestinated us. Blessed us, chosen us, predestinated us.

Verse 6, He has accepted us. He has accepted us. Verse 7, He has forgiven us. He has forgiven us. Then verse 8, He abounded toward us in all wisdom and prudence. And all of those words explain to us that it is by grace that you are saved. All of that background explains to us that it is by grace you are saved.

In fact, look at verse 9, 10, and 11. Having made known unto us the mystery of His will according to His good pleasure, which He had purposed in Himself. According to the mystery of His good pleasure, which He had purposed in Himself, that in the dispensation of the fullness of times, He might gather together in one all things in Christ, both which are in heaven, which are on earth, even in Him.

Look at verse 12, I love verse 12: that we should be to the praise of His glory, who first trusted in Him. So all those actions are the *prohorismos* of God. The *prohorismos* of God. I took time to give you all of those Greek words yesterday. The *prohorismos* of God explaining God’s intention. They are the *prohorismos* of God explaining God’s intention.

So in the *prohorismos* of God, the *prohorismos* of God explains God’s *prohorizo*. The *prohorismos* of God explains God’s *prohorizo*. The actions of God explain the intentions of God. That’s what I just said. The actions of God explain the intentions of God. The *prohorismos* of God explains the *prohorizo*, so His actions are an explanation to His intents.

To know the will of God, therefore, you’ve got to see it in His action. It is in His action you see His intentions. Not willing that any should perish, so what action? He gave His only begotten Son. He spared not His Son but gave Him up to die for all of us. That is His action, which explains His intention that He has blessed us, that He has chosen us, that He has predestinated us, that He has accepted us, that He has forgiven us. His intent expressed in His actions.

So it’s not just a mere desire. In His action, we can see His will. In His action, we can see His will. Look at the name He bore as a man: Jehovah is Salvation. That is the name Yeshua or Jesus. Jehovah is Salvation, or in the present tense Greek: Jehovah is for salvation. Remember, the sovereignty of God is revealed by His name: I AM that I AM, I will be what I will be for salvation.

Which means the first time the name of God was revealed, God’s self-revelation was within the confines of His salvation plan. I AM that I AM, I will, I will, I will, I will bring you to myself; all of those are statements of His sovereignty within the framework of salvation. Which means that God would take independent actions to save. That God would take independent actions to save man.

From the incarnation of Jesus to His death, to His burial, to His resurrection, they were all actions explaining His intention. From God’s descent into humanity to His death, burial, resurrection, ascension, glorification; all of those actions were the explanation of God’s intentions.

So in the use of the words, remember again the word *prohorizo*. *Prohorizo* is never used for the results. *Prohorizo* is always used for the intentions. The intentions. You will never see predestination used outside salvation. You will never see predestination used outside salvation.

It’s not used for the kind of house you will live in. Predestination is never used for the kind of wife you will marry. God has already predestined you, whether you like it or not, I'll marry you. No, no, no, that is an abuse of the word. You will never see the word predestination used outside salvation.

"Oh, God predestined that I will be in Lagos." No, there's no such thing. The predestination of God is only used within the framework of His salvation plan. It’s not used for the kind of car you will drive. It’s not used for the kind of house you will live in. Am I communicating at all? All right.

So in the *prohorismos* of God, in the *prohorismos* of God, we will know the *prohorizo* of God. In the *prohorismos* of God, in the actions of God, we will know the *prohorizo*, the intentions of God. We will know His intent. We will know His intentions. That is, in the set of actions that God displays, we will see His intent.

We said that word is not in the Bible Greek, but a cognate noun to explain *prohorizo*. That word for predestination is a rare word in the ancient Greek. It wasn't so used. Which means it boils down to people’s intentions. So it was hardly used. You can also use that, you can also see that it was used a few times.

Now, the Greek language over the years has gone into changes, and the Greek language has evolved. They have added. But in the Bible Greek, the word used there, they have maintained the original vocabulary in the Bible Greek, not present-day Greek. In the Bible Greek, it maintains the old vocabulary that they used. That is, we can still know the meaning.

Which means the word *prohorizo* and *prohorismos* was used more in the secular world. It was used more in the secular world. One of the fathers of medical science, Hippocrates, used it a lot in the fourth century. He used that word a lot, the word *prohorizo* or the word *prohorismos*, 400 years before Christ.

It’s not definitive but infinitive. That word is not definitive but infinitive. He used the word *prohorismos* for medication. He used the word *prohorismos* for medication. That is, no matter how you give medication, you can never have a definitive outcome. That’s how they use it in medical science. No matter how much you give medication, you cannot have a definitive outcome.

And this was used long before Paul used it, used by doctors: *prohorizo* and *prohorismos*. Never for a definitive outcome, but for infinitive actions. Infinitive actions. That is part of the history of that word. Part of the history of that word.

Now, if you observe very carefully in classical Greek, those words were never used again to guarantee outcomes. Another person who used it is John of Damascus, a public figure among the Greeks, eight centuries after the apostles. He said *Theos prohorismos*. *Theos prohorismos*. He says God does not will evil to happen, neither does He force goodness or evil on you.

That is what John of Damascus said eight centuries after the apostles. That God does not will evil to happen, neither does He force goodness or evil on you. Human choice always makes *prohorizo* an infinitive, not a definitive. That’s what John of Damascus said eight centuries after the apostles said about those two Greek words.

Then there’s another one, Methodius, in the ninth century. Methodius in the ninth century. He says, and I don’t want to cut my tongue so I’m going to spell it for you in the Greek. He says P-R-O-A-I-R-E-S-I-O-S. *Proresios anthropinis*. *Anthropinis* is spelled as A-N-T-H-R-O-P-I-N-E-S. *Proresios* is spelled as P-R-O-A-I-R-E-S-I-O-S. *Proresios anthropinis*.

He uses *prohorizo* to say that human will is involved in the divine will. Human will is involved in the divine will, the divine will for human will. The divine will for human will. Another person who used that word is Origen, one of the church fathers, a few generations after Paul.

When he used the word *prohorizo*, he used it for preaching. When he used the word *prohorizo*, he used it for preaching. Origen, O-R-I-G-E-N. That when I preach, I expect my audience to receive. I am not preaching because I know you will believe, but I am expecting you to believe.

So he used *prohorizo* in preaching. I determined to preach, *prohorismos*, expecting you to receive. So your preaching does not determine the outcome. Your preaching does not determine the outcome. So the word predestination was also used to explain preaching. Used to explain preaching.

Then Anastasius, Anastasius, A-N-A-S-T-A-S-I-U-S in AD 700. He used the word this way, and if you are writing, I give you the spelling: P-R-O-P-E-G-M-E-N-O-S. *Propegmenos kai*. K-A-I. All right. P-R-O-P-E-G-M-E-N-O-S, K-A-I, *ametmetos*. A-M-E-T-M-E-T-O-S. *Propegmenos kai ametmetos*. That already negates an absolute *prohorizo*.

You know, we have to go, we have to dig where these things are coming from. He uses *prohorizo* in a conditional term: that *prohorizo* is never absolute in the preaching of the Gospel. In fact, Anastasius said, if *prohorismos* was presettled, if *prohorismos* was preordained and irrevocable, then it means it’s absolute.

That is what Anastasius said. He said if *prohorismos* was presettled, preordained, and irrevocable, then it means it is absolute. That would mean that the sick would not call for doctors since everything is predetermined. There'd be no need to pray for you; it's already settled that that sickness will kill you. So praying for you or giving injection is a waste of resources.

If everything was predetermined, there’d be no need for you to worry yourself about anything. What will be, will be. You can as well just relax. There’d be no need for prayer because your prayer is a waste of time. It’s been predetermined. What will be, will be. I like, I like the thinking of Anastasius.

He says since everything is predetermined, that means those set of actions that make actions permanent, or there are set of reactions that makes actions non-permanent. Every time those words were used, they were used carefully to always describe intention. Every time. Every time they were used always to describe intention.

There's another person, his name is Methodius. Methodius, M-E-T-H-O-D-I-U-S. He existed in the ninth century. In the ninth century. Acts 4:27 to 30. Acts chapter 4, verse 27 to 30. PJ, read for me Acts 4:27 to 30.

PJ: For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done.

Dr. Abel Damina: Please observe: for to do whatsoever thy hand and thy counsel determined before to be done. Next verse, PJ.

PJ: And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word.

Dr. Abel Damina: Grant thy servants. So they are praying. So if there was a predetermined outcome, which thy hands had determined to do, if it was a predetermined action, there'd be no need for prayer to grant to thy servants boldness. There would be no need to pray.

So a classical Greek, the users of the word predestination never used it, from the history I gave you, they never used it for the outcome as determined. In the Greek, they never used that word for the outcome as determined. Both the word *prohorizo* and the word *prohorismos*.

It was much later some people who came up with the Reformed Theology started using predestination as a finality of the outcome of salvation. That never existed in the history and in the background of the word. It was many years later that some people came up with it, these Reformed theologians.

And the history I gave you was used long before their theology came to be. Way before the apostolic writings, during the apostolic writings, and after the apostolic writings. This was how that word was used: to express intent and not outcome. That is how it was used: to express intent and not outcome.

There is nothing in the classical ancient Greek that ever used the word predestination for finality. There's nothing like that in the ancient Greek. So those who came up with the Reformed Theology to predestine some for condemnation and some for eternal life either ignored this foundation or are ignorant of it.

Because whenever it was used, it allowed that conditional element of human acceptance. Every time it was used, it allowed that conditional element of human acceptance, which eventually becomes the outcome, or it is used just to show intention and never the desired outcome.

Now, we have just gone through the ancient use of those words *prohorizo* and *prohorismos*. Let’s look at a syntax. A syntax in English. What’s a syntax in English? It’s a grammatical arrangement of words. A grammatical arrangement of words. In grammar, you must never disobey the grammatical arrangement of words.

I can change the entire complexion of a sentence by rearranging words, and everything changes. So let’s look at the syntax and how it was used both in grammar and also in the Greek. Are you in the building? Verbs are either of cognition or volition. One is intention; the other is will.

So *prohorizo* will appear either in the intention or in the will as a perfect tense. Now, there is aorist tense or the perfect tense. Aorist tense will be intention; perfect tense will be action. Aorist tense will be intention; perfect tense will be action. That means there must be a tense.

What is a tense? It explains timing and it explains the action itself. A tense explains timing and it explains the action itself. Something like: I ran, or I am running. I ran, or I am running. It explains timing and it explains the action itself. So we need to look at the tenses used in predestination. Because we said that the usages show intention, not finality. The usages show intention, not finality.

It’s because of this kind of teaching that I allow us to pray for close to one hour before I teach. Because you need, you need prayer. It’s revelation knowledge. It’s not just intellectual exercise. So it calls for prayer. Say I hear you.

So we need to look at those tenses used in predestination. We said that the usages show intention, not finality. Let’s see in what tense this was used. It’s either cognition or volition. Let’s see in the *prohorizo*. Because I can put an action in future tense, and I can put an action in intentional tense. Let’s see what tense this was used. Matthew 13:17. Let’s look at scripture. Matthew chapter 13, verse 17. PJ.

PJ: For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Dr. Abel Damina: Many prophets and righteous men have desired. Two things. Number one: they have desired and have not seen. They wanted to, intention, but they did not see. They had an intention but didn’t see the outcome. Luke 15:16. Luke chapter 15, verse 16. PJ.

PJ: And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

Dr. Abel Damina: The prodigal son wanted to fill his belly, yet no one gave to him. He had a desire, not a finality. It never eventually came to pass because even though he wanted to fill his tummy, no one gave to him. Acts 4:28. Pay attention. Acts chapter 4, verse number 28.

PJ: For to do whatsoever thy hand and thy counsel determined before to be done.

Dr. Abel Damina: Now, we will see this scripture again. What you determined to be done. Acts 21:25. Acts chapter 21, verse number 25.

PJ: As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

Dr. Abel Damina: They wrote but they did not write what the other person had done but wrote what they ought to do. What they ought to do. They had an intention documented, but no conclusion on the action. So it’s a desired action, not a conclusion. Acts 25:25. Because we’re dealing with this predestination. Acts 25:25, PJ.

PJ: But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.

Dr. Abel Damina: He didn’t say I have sent him. He didn’t say he is there. But he said, I have determined to send him. Intention, not outcome. I have determined to send him. 1 Corinthians 7:31. 1 Corinthians 7:31.

PJ: And they that use this world, as not abusing it: for the fashion of this world passeth away.

Dr. Abel Damina: That word is not definitive; it's infinitive. He didn’t say has passed away. He uses "passeth away." Not definite. Okay. 2 Corinthians chapter 2, verse 1. 2 Corinthians chapter 2, verse number 1.

PJ: But I determined this with myself, that I would not come again to you in heaviness.

Dr. Abel Damina: He didn’t say I have not come to you in heaviness. He didn’t say I have not come to you in heaviness. He said, but I determined this with myself, that I would not come again. That’s an intention, not an outcome. I’m still showing an intention.

So when *prohorizo* is used, it always shows intention. Definitive from the infinitive. If I say, I need to run daily. I need to run daily, is infinitive tense. I run daily is definitive tense. I need to run daily. That’s intention. I run daily. That’s the outcome of an intention. Are we in the building? Titus chapter 3, verse 12. Titus chapter 3, verse 12, PJ.

PJ: When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

Dr. Abel Damina: I have determined there to winter. When I shall send. Not I have sent. When I shall. Even the determining to winter will be when I shall send. That’s intention. So intentions always infinitive, never definitive. And we will look at three tenses. Are you still in the building? We'll look at three tenses. Acts 4:28. Acts chapter 4, verse number 28.

PJ: For to do whatsoever thy hand and thy counsel determined before to be done.

Dr. Abel Damina: Romans 8:29.

PJ: For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

Dr. Abel Damina: Whom He did foreknow, him who, him He did predestinate. Ephesians 1:11 to 12. Ephesians 1:11 to 12.

PJ: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.

Dr. Abel Damina: Being predestinated according to the purpose of Him. Now, because infinitive tenses are used to indicate intention. What you desire to be. What you desire to be. Infinitive tenses are never finality; they show intention. This is what I want to achieve. What do you want to become?

Like: I will be in the USA, but I am not there yet. I plan to be in Amsterdam, but I’m not there yet. So infinitive tenses are never outcomes. They are never finalities. So if I use *prohorizo*, it is explained by a tense. It is explained by a tense. What is the tense? What is the tense used? Is it infinitive or definitive? That will make me know what it is used for.

So look at that Romans 8:29. Pay attention. Romans chapter 8, verse 29.

PJ: For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the first born among many brethren.

Dr. Abel Damina: Remove from your Bible "to be" because it’s not even in the original. So this is how it will read: for whom He did foreknow, He also did predestinate: conform. Conform. Conform to the image of His Son. And the word "conform" there is *somopho*, not *suchematizo*. Because there’s conform *suchematizo* and there’s conform *somopho*.

*Suchematizo* is what you have in Romans chapter 12: be not conformed to this world, but be transformed. That’s a progression. But *somopho* is instant, it's automatic. So go back to Romans chapter 8. Romans chapter 8, where we have verse 29. Romans 8:29: for whom He did foreknow, He also did predestinate: conform to the image of His Son, that He might be the firstborn amongst many brethren.

So predestination is conform to the image of His Son. Predestination is conform to the image of His Son. If He said He is the firstborn among many brethren, that’s finitive. But He used the word *eisto enaiouton* in the Greek. I spell: E-I-S-T-O. That’s the language inspired of the Holy Ghost. Greek is the language inspired of the Holy Ghost and Hebrew.

E-I-S-T-O, *enaiouton*. E-I-N-A-I A-U-T-O-N. *Eisto enaiouton*. It means: so that he might become. So that he might become. So he makes the predestination a desired outcome because the tense after that says: that he might be. That he might be.

The Son is predestinated. So there are certain actions done in the Son to the end that those actions do not mean that he is, but those actions are for a desired outcome. So you will always see a qualifying tense. 1 Corinthians chapter 2, verse 7. 1 Corinthians chapter 2, verse number 7, PJ.

PJ: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.

Dr. Abel Damina: But we speak the wisdom of God, even the hidden wisdom, which God ordained before: unto. Okay. The hidden wisdom in a mystery, even the hidden wisdom which God ordained before the world unto our glory. Unto. The word there is for our glory. For our glory. The Greek word there is *eis doxam emon*. E-I-S D-O-X-A-M. *Emon* is E-I-M-O-N. So it is for, or in view of. In view of.

So the tense indicates an infinitive. In view of. Now, Ephesians chapter 1, verse 5. Ephesians chapter 1, verse number 5, PJ.

PJ: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.

Dr. Abel Damina: Having *prohorizo* us unto. Infinitive. Unto. E-I-S is a qualifier. Unto. *Eis huiothesian*. That’s the Greek I can give you: E-I-S H-U-I-O T-H-E-S-I-A-N. *Eis huiothesian*. He did several things. Provisions He made to adopt us. So there is still a qualifier: for. For.

While some people philosophically have a ground for selective predestination, but it’s not grammatically correct. Their philosophy is not grammatically correct. And since the characters of scripture use grammar, we need to also look at the grammar.

We have seen the usage and we have seen how scriptures develop in revelation. Now, the grammar does not buttress a finality of predestination. How many of you can see all that we have seen, both from grammar and scripture? There’s no finality. It is always intent. Always intent, not the outcome.

So there’s no finality of predestination. So predestination, therefore, are you in the building? Resides in God’s intention. Predestination resides in God’s intention, not outcome. Predestination resides in God’s intention, not in the outcome. He is saved because he was predestined. No, sir. He is not saved because he was predestined. Look at Ephesians 1:11. Ephesians chapter 1, verse 11, PJ.

PJ: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.

Dr. Abel Damina: That is infinitive. Who worketh all things after the counsel of His will. So that we might be. Classical Greek. It’s like saying, I sent you to school so that you might be. I sent you to school so that you might be. Sending you to school doesn’t make you an engineer. But I sent you to school with an intent that if you go through school, you graduate an engineer.

We are following the grammar: so that we might be. It’s like going to Tantalizers doesn’t make you fried rice. So that you went there didn’t make you the outcome of their food. So the tenses there do not denote finality. So in preposition, the E-I-S, "for" in the Greek, indicates to mark out.

To mark out. To mark out a geography and to mark out a chronology or time. To mark out intention. So it’s indicating the intended result: what I want. So what happens may not be what I want. It’s not guaranteed that because I wanted it, I got what I wanted.

Because the word used for God’s predestination from the cognitive, it shows a set of actions to desired result. However, the verb, the tenses used are infinite in nature, showing they are not finalities.

For example, someone is saved. Yes. Why? Because he was predestined. You are right. Listen carefully. Someone is saved. Yes. Why? Because he was predestined. I didn’t say he was predestined, that’s why he is saved. I said he is saved. Then you say, why is he saved? I say because he was predestined. However, that predestination is not his own action. Or I can say, he was predestined, so he is saved.

So the question will be: the person who is not saved, is it because he is not predestined? No. Because we saw the *prohorismos* of predestination. It shows desire, not finality. So in predestination in Christ, I believe in predestination, but as taught in the scriptures.

So that’s why you can’t be singing "my destiny changer, change my destiny, my destiny changer." That is philosophical destiny, not scriptural destiny. And philosophical destiny is not scripture. You don’t import a meaning to scripture. Stay with scripture. *Prohorismos* is a cognate noun; it indicates intention. To be. To be. Predestined to be. Are we in the building?

So it’s not like God has said some people will go to heaven, some people will go to hell, whether they like it or not. No, but we see God’s intention backed by His actions and offered to every man. He may not get the outcome, and he may get the desired outcome. Now it will be dependent on the man whom the offer is made to.

Because the man whom the offer is made to is not a robot. He has free will. But everything has been planned for him if he will accept. Everything has been planned. Everything has been done. He has nothing to do, just to receive what has been done. Are we teaching here? If you’re following, shout I hear you.

It’s very important. So God’s will in salvation. God has a will in salvation. In Hebrews chapter 4, verse 15, Christ was tempted like us, yet without sin. Which means Christ had a will. Temptation implies real choice. Jesus was not dramatically tempted. Actually, he was not tempted just like a story; he actually was tempted.

Matthew 26:39, Jesus would say: not my will, but yours be done. Which shows distinct wills between the Son and the Father. Real volition, not programming. Father, you want this cup to be taken. No, Father, I don’t want to take this cup. I don’t want to. Even though that’s what you want, I don’t want to. Then anyways, not as I will; now I yield, your will be done.

In Hebrews 5:8 to 9, He learned obedience through what He suffered. He learned obedience through what He suffered. In 1 Peter 2:24, He bore our sins willingly. He wasn’t forced; He bore it willingly. In Romans chapter 5, verse 19, PJ, read for me Romans chapter 5, verse 19.

PJ: For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Dr. Abel Damina: By the obedience. So what Jesus did is called obedience. What Jesus did in dying for all of us is called obedience. It’s not by force. He willingly made himself sin so we can be made the righteousness of God. Now observe: Jesus’ obedience displays divine sovereignty. Jesus’ obedience displays divine sovereignty without eliminating genuine human will.

There was sovereignty expressed in Jesus’ obedience. His human will was not eliminated. "Oh, for God so loved the world that He gave His only begotten Son. Go into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved. He that believeth not shall be damned."

The Gospel is preached universally. And the response to the Gospel will be believe or unbelief. Which means the response to the Gospel is not predetermined. But the response to the Gospel is expected. Response to the Gospel is not predetermined; response to the Gospel is expected.

I’m teaching good. Romans chapter 10, verse 14 to 15: how shall they hear without a preacher? So salvation depends on reception of the message, not a secret selection. How shall they hear without a preacher? How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?

2 Peter 3:9: God is not willing that any should perish, but that all should come to repentance. So listen carefully: God’s predestination, therefore, is in the preaching of the Gospel. Everything I said was to come to this one statement. All the grammar, the Greek, the vocabulary was to arrive at just this statement.

God’s predestination, therefore, is in the preaching of the Gospel, and not a predetermined outcome. Where do we know that God has predestined for everybody to be a child of God? In the preaching of the Gospel. That whosoever believes. That whosoever believes.

We preach, we pray, we preach. If you believe, you receive all of God’s intent that He took action to supply. That’s why salvation happens in microseconds. The moment you hear the message and believe it right where you are, you are saved without an altar call.

Some say, Dr. Damina, we love what you’re doing, but why have you not done altar call since 30 days of glory? People are, people are that are getting born again everywhere and getting filled with the Holy Ghost. You’re there waiting for altar. With the heart man believeth, with the mouth confession. Where you’re seated, if you believe in your heart, you’re saved.

Some say, what about the deaf and the dumb? The deaf and the dumb, well, the deaf and the dumb have a way of communicating. When they want something, they know how to get something. That way they communicate is how the Gospel is communicated to them, and that is how they believe.

Some say but they cannot talk. They talk inside their mind. God is able to do exceeding abundantly above all that you ask, so while you are thinking, it is voiced to God. You don’t have to verbalize it if you don’t have the instrument of verbalization. You believe in your heart. With the heart man believeth unto righteousness. Once you believe, you’re saved.

What shall we do to be saved? Believe in the Lord Jesus, you and your household shall be saved. Was that not the Gospel preached to that guy who was the prison keeper when Paul and Silas sang and prayed and the prison door opened? Sirs, what must I do to be saved? Believe. You and your household shall be saved.

Why do we preach? We preach so people can believe to be saved. Number two: we preach so that people can come to the knowledge of the truth. Say with me: I believe. Say it very loud: I believe. Say: I am saved. Say it again: I believe, therefore I am saved. Louder: I believe, therefore I am saved. And I am saved eternally. And now I am a proponent, a preacher of the same message for others to believe. Glory to God.

So God didn’t select those that will be saved and those that will not be saved. The predestination of God is where? In the preaching of the Gospel. So when you’re preaching the Gospel, what are you expressing? The intent of God. God’s predestination, backed by actions.

God didn’t only have an intent; He backed His intention with an action. He gave up Jesus to die, who was delivered for our offenses and raised again for our justification. Therefore, being justified by God, by faith, we have peace with God.

Somebody say, "Oh, Dr. Damina, do you believe in the sovereignty of God?" Yes, within the framework of salvation. "Do you believe that there are people that God has selected?" No, sir. God has selected nobody. So where is the sovereignty of God in preclusion and inclusion? There’s no preclusion, there’s no inclusion. God’s sovereignty and predetermination and predestination is enshrined in the preaching of the Gospel.

That’s why the Gospel is to all. Go into all the world, because nobody is selected and nobody is, is rejected. That whosoever believe in Him shall not perish but have everlasting life. Preaching good tonight. John chapter 3, verse 16, 17, 18 as I round off this service. John chapter 3, verse 16, 17, 18. We’re going to read together very loud, clean and clear.

And this takes care of all this rapture, rapture, rapture, rapture. What to do if you miss rapture. There’s nothing to do if you miss rapture; you miss. What to do, what to do if you miss rapture. In the first place, why will you miss rapture? In the first place, why will you miss rapture? What is rapture? It's not in the Bible. So why will I miss what is not in the Bible?

Dr. Damina, are you saying there is no rapture? I didn’t say there is no rapture, but I say rapture is not in the Bible. So what is in the Bible? Resurrection of the dead. That’s what the Bible teaches. Well, anyway, theologically it’s been accepted that that resurrection is rapture. So rapture is not a disappearing act.

Rapture is actually a Greek word where a people in a city will go out to meet their king and come back with their king into the city for celebration. That’s the word rapture. They will go out of the city, receive their king, bring him back into the city and celebrate. Check your Greek now; you’ll see it there. Fact-check it.

Dr. Damina, what are you saying? Exactly what you heard. We shall be changed in a moment, in the twinkling of an eye, and we shall meet the Lord, and there shall we ever be with Him. Wherefore, comfort one another with these words.

Somebody sent me mail today: "Dr. Damina, I watched this thing on rapture. Now I’m not even sure whether I’m born again. I’m so afraid, I’m so scared." I said whatever you heard that made you afraid and scared is not from God. First of all, the Word of God does not produce fear. Secondly, rapture shouldn’t make you fear.

When you hear rapture, you should be comforted. Wherefore, comfort one another with these words. That the dead in Christ shall rise first. Then we which are alive and remain shall be caught up, and we shall be changed in a moment, in the twinkling of an eye. Glory to God.

Slap your neighbor and say: I’m rapture ready. Tell your neighbor: I’m rapture ready. My baggage is set. My boarding pass is ready. Tell your neighbor: I have a seat number. Stand on your feet, let’s close this service. Glory to God.

Tell your neighbor: my boarding pass is not printed with Nigerian paper. My boarding pass is in my spirit. I thought we had a good service tonight. Glory to God. Somebody shout: I am saved eternally. Christ in me is the guarantee for eternity. Glory to God.

Father, thank You for tonight. Thank You for Your Word that is building us up and growing us up. Revelation knowledge keeps growing big in our hearts. Fear is gone, confidence reassured. We rejoice that we are found in You and kept and preserved in You. And so tonight, I pray for those watching around the world: revelation knowledge continues growing big in your hearts, limits totally terminated, in the name of Jesus.

We give You praise for answered prayer. In Jesus’ name we pray, and everybody says that amen on a note of celebration. If you’re the one that is rapture ready, let’s celebrate what Jesus has done in us tonight. Glory to God. Glory to God. Amen.

Grab your honor offerings, let’s give and join Mr. Michael Bush in two minutes for *Ask the Counselor* now on online TV. The banking details are scrolling. Everybody in the building, lift your offerings up. Let’s give tonight with joy.

Father, thank You for the privilege of giving. We give tonight with hearts that are filled with gratitude, and our offerings are a sweet smell. So thank You for the privilege to advance Your Word. In Jesus’ name we pray, and every believer says a powerful amen. Glory!

Oh my goodness, the Word of God is life. 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 said: 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 *mysterion* in the Greek; it means that which is concealed.

And then he says how that by revelation—the word revelation is the word *apocalypsis*; 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 is 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. Oftentimes, Jesus would say to the Jews: have you not read? It is the word *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 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 teaching and books, call +404-789-7207, +404-670-2085, +404-453-5562, or +240-367-6201. We look forward to having you with us again tomorrow. Remain in His grace and be blessed.