Righteous Invasion of Truth

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

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

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

We've been examining the church in service, the church of God in service. We are examining the subject, "Church in Service" or "The Church of God in Service." And we're looking at what it means when we say "church service" or "I went to church service" from the original scriptural introduction or explanation of the word "church."

So we began to examine what it means to work in the glory of God in the local church, what it means to work in the glory of God in the local church. Matthew the 28th chapter, the 18th to the 20th verse.

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

Dr. Abel Damina: So this is very clear, the mandate Christ has given to believers, and he says it's in all the world. The mandate of a local church is very, very clear. The local church doesn't have its own individual mandate. I mean, you can have what you emphasize, but the mandate is very clear.

The mandate is a "go" mandate, a "go" mandate. A local church that is not going is dying. Any local church that is not on the go is dying. Now, what is he going to do? Go and make disciples, very clear. Go and make disciples. There's no ambiguity about the mandate. Go and make disciples.

The word "to teach" there is the word "to make disciples," the Greek word "matheteuo," to make people students. Go and make people students. When a body of believers is not carrying out this, they are dying spiritually. When a body of believers is not carrying out this, they are not effective because this is the mandate we all have from God.

Now listen carefully. You sent your child to school, and the school authorities asked for you to come and pay the school fees of the child. You have one week to pay the fees, otherwise there will be a fee drive. And then you go to the school, instead of paying school fees, you went and met the lecturers. "Physics lecturer, here's 100,000, you've been looking after my child. Biology, 50,000. English, 10,000. CRK, 45,000. Geography, another 50,000." You gave to all the teachers money, you gave them gifts and hampers for the New Year, and you didn't pay the fees.

So when it's time for the fee drive, your child will be the first to come home because you're a very stupid man who does not know what the true priority should be. So many churches, they are busy doing all kinds of things minus the mandate, minus the mandate.

So the church can do different things. They can help society, they can tar roads, they can assist government and do governmental projects, they can even be involved in philanthropy. It's beautiful. But the mandate is to go and make disciples. That's the mandate. Go and make disciples, the word "teach" in the Greek.

That's why we call it the Great Commission. So the Great Commission is a teaching commission. The Great Commission is a disciple-making commission. That's the mandate Jesus gave to his church when he was leaving the earth in the physical: go and make disciples.

All right, now you'll find that word in Matthew 13:52. Matthew chapter 13, verse number 52.

Guest (Male): Then said he unto them, "Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."

Dr. Abel Damina: Every scribe which is instructed. Where the scribes were instructed into the kingdom. Look at it again in Matthew the 27th chapter, the 57th verse.

Guest (Male): When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple.

Dr. Abel Damina: This man was a rich man of Arimathea, a wealthy man. He came into the kingdom of God as a wealthy man, loaded. That means irrespective of your status in society, when you come into the church, you must humble yourself to be trained, to be trained to carry out the gospel.

So we have a mandate which is the will of God for every child of God. This mandate is the plan of God, the purpose of God, and the calling of God for all believers. So he says "go and make disciples." In verse 20 he now said, "teaching them to observe whatsoever thing I have commanded you, and lo I am with you always till the end of the age."

Which means it's about teaching. Make disciples by teaching. The word "didasko" in the Greek: to teach. Now, to teach what? To teach the things that Jesus taught, to teach the things that Jesus taught. And I'm sure you know that Jesus did not teach commercial subjects. I'm sure you know that Jesus did not teach science subjects.

I know you know that Jesus didn't teach technology subjects, neither did he teach beauty tips. Jesus did not teach on how to overthrow government, neither did Jesus teach how to run a government. Neither did Jesus teach on the political party to support. Yet he taught what he taught from the scriptures. He taught God's plan, he taught God's purpose, and he taught God's provision. Jesus taught God's plan, God's purpose, and God's provision. Mark the 16th chapter, the 15th to the 20th verse.

Guest (Male): And he said unto them, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following.

Dr. Abel Damina: So if you are a believer of verse 15, 16, 17, and 18, if you are a believer who believes and these signs will follow you, then they went and preached everywhere. The reason why they went to preach everywhere is because they were believers. These signs shall follow believers, and believers went and preached everywhere.

So believers answered the call and got involved in the mandate. They answered the call and they got involved in the mandate. So we have a mandate. The mandate is to preach the gospel. The word "preach" there means to make it known, the word "kerusso," to announce it, to make others hear it.

Because the gospel is not for you to enjoy. The gospel is for you to preach. The gospel is not for you to enjoy. The gospel is for you to preach. So you are supposed to believe it and preach it. The word "gospel" is the word "euaggelion" or "euangelizo." So you have that mandate. John chapter 20, from verse 21 to 22.

Guest (Male): Then said Jesus to them again, "Peace be unto you: as my Father hath sent me, even so send I you." And when he had said this, he breathed on them, and saith unto them, "Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."

Dr. Abel Damina: Now, we have done some study on the word "emphysao," which is "breath on them," and what it means to receive the Holy Ghost. Now, even though verse 23, "whose sins you forgive they are forgiven and whoever sins you retain they are retained," it is God who forgives sins, but he gave us his spirit so we can function in his office, so we can function in his capacity, and so that he can also function in our stead.

So it is critical that the word of God doesn't only come to us for us. The word of God also comes to us as a ministry. The word of God doesn't only come to us for us, it also comes to us as a ministry. If you have a church conference, the mandate of the gospel is such that as you receive the word, you grow. That's the whole intent. As you receive the word, you grow. But also as you grow, you have a mandate to carry out.

Everywhere Jesus taught, as we have seen, whether it's the book of Matthew, the gospel of Mark, or even John's gospel, he gave them a mandate. Because, you see, God's word is not for your benefit only, it is also for your service. God's word is not for your benefit only, it is also for your service. The word of God can be called the story of God's service. The word of God can be called the story of God's service. If you have the word of God, it's the story of God's service, and then it must relate into your own service. Luke chapter 24, verse 25 to 27.

Guest (Male): Then he said unto them, "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory?" And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Dr. Abel Damina: Now pay attention to that word "Christ." "Ought not Christ." You know, we're talking about the church in service, and we said the Bible of Jesus was Genesis to Malachi. The Bible of Jesus, the Bible that Jesus used, had only 39 books, Genesis to Malachi.

So every time he preached, every time he taught, every time he brought revelation, it was in 39 books of Genesis to Malachi. Jesus didn't teach from the book of Romans because there was no book of Romans. Jesus didn't teach from the book of Matthew because there was no book of Matthew, Mark, Luke, John. He didn't teach from any of those books. Those books were written after he rose from the dead.

So every time you hear about Jesus teaching the word or explaining the gospel, he explained it from the 39 books of Genesis to Malachi. That was Jesus' Bible. So if it is so, that means we must relate with Genesis to Malachi as the word of God. We must relate with Genesis to Malachi as the word of God.

So why do we have challenges reading Genesis to Malachi? Because we don't know how to interpret. The reason why people have problems reading Genesis to Malachi is because they don't know how to interpret. If you know how to interpret, you will be excited about the scriptures. You will be very excited about the scriptures. Because when the word of God comes alive, when the scriptures are properly interpreted, the life of God in the scriptures nourishes your spirit man.

Am I communicating at all? And that's why many people can't stay with the scriptures because they can't interpret it. That's why the eunuch will say, "of whom speaketh this man? Of himself or of some other man?" Because he asked him, "understandest thou what thou readest?" You are reading. And he says, "how can I except some man should guide me?" And Philip joined him, sat, and began from the same scripture and preached Christ.

I'm sure that discourse may not have ended very quickly because once you find a man who can open the scriptures to you, you don't want to let him go. It happens to me sometimes in airports. I'll just see somebody who will just say, "I follow your teaching, sir. Please, can I ask one question?" Yes. And then from one question to two questions, from two to three questions. He doesn't want to let me go anymore. And the questions, as he's hearing them, the spirit of God is bearing witness in his heart, "This is it. This is the truth."

And I see his eyes full of joy and excitement. That's what the word of God does. It comes to lighten our hearts. It comes to lighten our spirits. Am I communicating at all? Because it is the entrance of God's word that giveth light. I didn't hear a powerful amen.

So if you know how to interpret the scriptures, you will be excited about reading the scriptures. Oftentimes we have issue with the Old Testament because we don't know how to interpret. So here is Jesus in Luke chapter 24, verse 27, and beginning at Moses and all the prophets, he expounded unto them. That word "expounded" unto them, which is the word "interpret." He interpreted.

No wonder he could teach for 40 days and they were not tired, because he was interpreting and the scriptures were coming alive. He was interpreting and the scriptures were coming alive. The word "interpret" is the word "diermeneuo." Diermeneuo: D-I-E-R-M-E-N-E-U-O. It means to give meaning or to explain, to give meaning or to explain it. The word "diermeneuo" or the word "to interpret." It means to give meaning or to explain it.

That is exactly what Jesus is doing. The Old Testament books are not difficult to understand. You know, they are not the other side of God. The Old Testament books are not the other side of God. We have seen other sides of God that we don't see anymore. You know, God was not altered in the four gospels. You understand? He wasn't altered in the four gospels. And God did not step down, you know how to step down current? God didn't step down the current. You know, a step-down transformer was not used for God in the four gospels or in the epistles.

The difference in the Old Testament and New Testament are fundamentally two things, and you don't want to miss it. The difference between the Old Testament and the New Testament fundamentally are two things. Number one: the language is different. The language is different, not the content, but the language is different. Number two: the time, the time in which these events happened. Number one: language. Number two: time.

You know the Old Testament is like a project or a plan. The Old Testament is like God's project or God's plan. Then a walk towards the project, God's project, God's plan, then a walk towards the actualization of that project. Then the four gospels, we find that project commenced. That project commenced. Genesis to Malachi, a project, a plan, and God is working towards that project. Then from Matthew to Revelation is the commencement of that project.

Now I said that project commenced in Matthew to Revelation. Let me repeat what I just said for clarity. The Old Testament is the book of a plan. Genesis to Malachi is the book of a plan. Then we begin to work towards the plan in the four gospels. We begin to work towards the actualization of that plan in the four gospels. Then the New Testament starting from Matthew, you now have the commencement and that plan still ongoing. The commencement and that plan still ongoing.

So usually this fundamental fact is lost on people. This fundamental fact is lost on people. So whenever you see, you know, in the inaugurated plan of God, you will see in the plan. Now, so these are two fundamental things that make it look different, even though it is not different. The Old Testament is Jesus, the New Testament is Jesus. One concealed, one revealed, same thing.

So two things make the difference: the language, the language. Now why is the language different? The language is different because the people are different. The language of communication is different because the people to whom the message came to in the Old Testament and New Testament are different people. And God's word is in human language, don't miss that. God's word is in human language.

And because God's word is in human language, it means that God will work with human culture. Because God's word is in human language, it means that God will work with human culture. Human language, language is part of culture. God's word is in human language, not God's language, human language. Because God doesn't have a language. You can't say God's language is English. You can't say God's language is French or even Greek.

God's language is his word, and any language that he chooses to use, any language that he chooses to use that the humans he is using communicate in. God chooses to use you, whatever language you speak is the language God is using by his spirit to communicate. No specific language. But whoever God decides to use, whatever language or culture that person is from will be represented in the communication of that message, and even the illustrations of his culture will come into play in the communication of that language.

Are we teaching here? So that means if you're going to understand what God is speaking through that man, you must go to his culture, find out what is his culture, find out what illustrations mean in their culture, and find out what is their communication in their culture. Having understood that, it will be easy for you to understand what God's word is in that language that he used in communicating and in the culture of the people that he used. I'm teaching good here.

So God's word and God's language is any language which the author of scripture that God inspired to use, uses. God's word and God's language is any language which the author of scriptures that God inspired to use, uses. If the author uses a figure of speech, that is God's word in a figure of speech. If the author uses an illustration, that is God's word. If the author uses a particular parable, that is God's word. So God's word in human language and human culture. That is the first fundamental difference between the Old Testament and the New Testament. That's the first fundamental difference.

The second difference is time, time. Now we've said it's like a project plan, the Old Testament or Genesis to Malachi. The other one is now the project that God has commenced. Whereas drawing the plan and giving us a 3D presentation of that plan is Genesis to Malachi. Then we have from Matthew to Revelation, where the project now commenced was inaugurated and started and is still ongoing.

So he begins to build and build, and in the building you go back and look at what you are building. So every time you build for some time, you go back to the plan, you go back to the 3D and make sure what you have built so far agrees with the design and the project plan. That's how you keep building, because the only way you can build you is to understand the plan. If you don't understand the plan, you cannot build according to the pattern.

So where is the plan of God again? Genesis to Malachi, where the commencement of the plan started in the New Testament books. Now the only way you can understand that commencement is to go back and look at the plan again. Go back and look at the plan again. In Luke chapter 24, verse 44 to 45, PJ.

Guest (Male): And he said unto them, "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me." Then opened he their understanding, that they might understand the scriptures.

Dr. Abel Damina: So at that point we say the Bible is the law of Moses, the prophets, and the psalms. The law of Moses, the prophets, and the psalms. Now I told you that Jesus towards his death taught a lot from the book of psalms. Towards his death he taught a lot from the book of psalms. In fact, his last conversation with the Pharisees before his arrest, look at that last conversation. Matthew the 22nd chapter, the 41st verse to 45. Read for me, PJ.

Guest (Male): While the Pharisees were gathered together, Jesus asked them, saying, "What think ye of Christ? Whose son is he?" They say unto him, "The son of David." He saith unto them, "How then doth David in spirit call him Lord, saying, 'The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool'? If David then call him Lord, how is he his son?" And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

Dr. Abel Damina: That was the end of his discussion with the Pharisees and the Sadducees. And it was from David. Why do David then in spirit call him Lord if he's David's son? By Matthew 26:27 he is arrested, and then he's crucified. And he continued speaking from the psalms, even when he was arrested. Psalm 110:1, read for me, PJ.

Guest (Male): The Lord said unto my Lord, "Sit thou at my right hand, until I make thine enemies thy footstool."

Dr. Abel Damina: So he continued speaking and continued speaking. When he got on the cross, what we see him do on the cross, look at Matthew 27:26.

Guest (Male): Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, "Hail, King of the Jews!"

And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, "They parted my garments among them, and upon my vesture did they cast lots."

Dr. Abel Damina: And I hope you know that that is from the book of psalms, right? That's from the book of psalms. Next verse.

Guest (Male): And sitting down they watched him there; and set up over his head his accusation written, "THIS IS JESUS THE KING OF THE JEWS." Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, "Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross."

Dr. Abel Damina: So it went on and on and on and on until on that cross he cried "Eloi, Eloi, lama sabachthani," quoting from Psalm 22:1. Put it up for me.

Guest (Male): "My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?"

Dr. Abel Damina: So even on the cross, it was the words of David that Jesus spoke. When he goes to the grave, Peter tells us he is fulfilling Psalm 16: "You will not suffer your holy one to see corruption." He is still quoting that from psalms. In fact, look at where Peter told us, Acts 2:25 to 27. Acts chapter 2, verse 25 to 27.

Guest (Male): For David speaketh concerning him, "I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption."

Dr. Abel Damina: Peter told us those were the words that came out of Jesus' mouth, and Peter knew those were the words because Peter saw them in Psalm 16:8-9. Psalm 16, verse number 8-9.

Guest (Male): I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Dr. Abel Damina: "Thou will not leave my soul in hell." So those words that Jesus spoke in the grave, Peter could say because Peter knew this is what was written in the scriptures concerning him. And when he rose from the dead, Psalm 110:1 where the words he spoke when he rose from the dead, "Sit at my right hand, until I make thine enemies thy footstool." Seated at the right hand of majesty on high.

And on the day of Pentecost, Peter also tells us how that on that day of Pentecost, words which Jesus spoke during his trial period. Acts chapter 2, verse 19 to 21, PJ.

Guest (Male): "And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

Dr. Abel Damina: Peter, "God it is not possible that he should be holden of death," God loosing him from the pains of death, he got it from David again in the psalms. And if you observe, Peter quoted also from Joel, one of the prophets of the Old Testament. So even in his resurrection, all the words that were spoken were from the book of psalms.

When they were going to replace Judas Iscariot, or Iscarot, all the things that were spoken about the replacement of Judas, Peter quoted them from the book of psalms. "His office let another man take" is from the book of psalms they quoted. So the book of psalms therefore has a very important significance in the crux of the event of Jesus' life.

Now the word "Christ" is not a proper name. It's not a proper name like Jacob, Joseph, or Galeatuku. You know, that's not the kind of name. The word "Christ" is like saying "commander-in-chief." The word "Christ" is like saying "managing director." The word "Christ" is not a proper name, neither is it just a title. The word "Christ" is a description, a description. And the way to understand the meaning is to go to the books that Jesus taught from.

The way to understand the meaning of the word "Christ," don't forget we are tracing our way to the Bible use of the word "church." All right, so the way to understand the word "Christ" is to go to the books from where Jesus taught. Now which books are those books that Jesus taught from again? Genesis to Malachi. All right, so that will be the books of reference.

Now so we're going to look at the word "anointed." "Anoint," "anointed" in the Greek is the word "Christos." Anointed. But the Greek doesn't explain it like the Hebrew. The Greek doesn't explain that word "anointed" like the Hebrew because the Greek words are translations. Greek words are translations, and Greek words are interpretation of Hebrew words. Please don't miss that. Greek words are translations and interpretations of Hebrew words because the Bible was primarily written in Hebrew, then translated into Greek in the New Testament. Primarily written in Hebrew, then translated into Greek in the New Testament. And of course, we also have the Greek translation of the Old Testament. We have a Greek translation of the Old Testament called the Septuagint Greek, Septuagint Greek. And I'm going to get that in a bit in the course of this series.

So the word "Christ" in the Hebrew is the word "Mashach." Mashach: M-A-S-H-A-C-H. M-A-S-H-A-C-H, where you have the word "Messiah," Messiah. It's within a culture, that word is within a culture. It means to pour on, the word "anointed," the word "Messiah," it means to pour on. It means to smear, to smear. And it means to put on a surface, to put on a surface. It also means to rub on, to rub on.

That's why it's a word used for how people apply what you call cream to their bodies, how people apply cream to their bodies. That's actually what the word "anoint" means: to rub cream on your body. Now the word "anointed" means what has been rubbed on. To be anointed: what has been rubbed on.

Now where is this from? The first time you will see this word "anointed" is in Genesis. Genesis 31, verse number 13. PJ.

Guest (Male): "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."

Dr. Abel Damina: "I am the God of Bethel where you anointed," not where I anointed. So the first use of the word "anointing" was not done by God, it was done by man. "I am the God of Bethel where you anointed." God is saying, "You're the one who anointed the place." So the word "anointed" is the word "Christ" or you can say "Christened."

So the first use of the word "anointed" wasn't what God did. The first use of the word "anointed" wasn't what God did, showing you that anointed is a cultural practice. The word "anointed" is a cultural practice. So let's go to the story. Genesis 28, where Jacob, the grandson of Abraham, is in a vision, and he saw the vision of the plan that God showed to his grandfather Abraham. Then when he got out of the vision, Genesis 28:16 to 17, PJ.

Guest (Male): And Jacob awaked out of his sleep, and he said, "Surely the Lord is in this place; and I knew it not." And he was afraid, and said, "How dreadful is this place! this is none other but the house of God, and this is the gate of heaven."

Dr. Abel Damina: So he got up and said, "Ah, the Lord is in this place and I knew it not. This is the place where he had revelation." But remember, God already had revealed himself to Jacob. Jacob had seen the importance of what had happened. So he said, "This must be the house of God, and the house of God is the gate of heaven. This must be the house of God, and the house of God is the gate of heaven. This is God's house." Now look at verse 18 of Genesis 28, pay attention.

Guest (Male): And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.

Dr. Abel Damina: He got up and poured oil on the top of it and he called the name of the place Bethel. So listen now. Did he anoint it first before God came there, or God was there first and in recognition of the fact that God was there he anointed? A or B? B. So God was there first, and because God had already come there was why Jacob anointed.

Which means the oil was symbolic of a sacred place. The oil doesn't bring God in their culture, and it was a cultural practice. And it was done by men, not by God. It was no spiritual practice. God never asked for oil from day one. It was men that brought their culture to add in the operation of God. But don't forget, God uses man's language, and man's language is within a culture. So God has to accommodate the culture so that their expression will relate the message to their understanding better.

So it was to stay within the culture, they put the oil there to show sacredness of a place. Within their culture, they put oil to show sacredness of a place or a person. So the first thing about the use of oil as the "Mashach" is a culture, culture. God did not initiate it. But as we have been studying God's uses of human culture, God will accommodate it. God will not initiate it, God will not endorse it, but God will accommodate it.

He will use it because, remember, we have a plan, and then we have to work towards the inauguration of the plan. So we find the use of oil within the plan to symbolize something else. Which means oil in the Old Testament in Genesis to Malachi was symbolic. Now, Exodus 28:41, pay attention.

Guest (Male): "And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office."

Dr. Abel Damina: So God has said he has chosen Aaron and his sons. So since he has chosen them, then he says in verse 41, "Because I have chosen Aaron, you shall put them upon Aaron thy brother and his sons with him, and shall anoint them." It's not the anointing that will make me choose them, but because I have chosen them, you shall anoint and consecrate and sanctify that they may minister unto me in the priest's office.

Which means that you put oil on them because God has already chosen them. Exodus 29, verse 7.

Guest (Male): "Then shalt thou take the anointing oil, and pour it upon his head, and anoint him."

Dr. Abel Damina: Then Exodus 29:36.

Guest (Male): "And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it."

Dr. Abel Damina: So we have seen three things. Number one: the oil was meant to show something that is sacred. The oil was meant to show something that is sacred and something that God uses. Give me Exodus 30:26.

Guest (Male): "And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony."

Dr. Abel Damina: So you anoint a tent or you anoint a building. Okay. Exodus 30, verse 30.

Guest (Male): "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office."

Dr. Abel Damina: So you anoint Aaron and his sons. Numbers 35:25.

Guest (Male): "And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil."

Dr. Abel Damina: Now so because in their culture they use the oil to show consecration in their culture, is it the oil that consecrates or it is God that consecrates? God. So what is the purpose of the oil? The purpose of the oil is to symbolize that consecration within their culture, to symbolize that consecration within their culture.

Now you are not a Jew, you're not a Hebrew. Why are you carrying olive oil? I'm not talking to you because I know even if you are not thinking straight, you cannot carry olive oil except you want to fry chicken with it. Right? Right? Or except you're hiding it in your bedroom for personal use. You're not a Jew, neither are you a Hebrew, so it is not within our culture. God is simply relating with them according to their culture. Numbers 35:25.

Guest (Male): "And the congregation shall deliver the slayer out of the hand..."

Dr. Abel Damina: Hold on, PJ. How many of you observed that even where originally it was in their culture to use the oil, they have never prayed on the bottle. Oil turned out to spiritual oil. What madness! Where are you getting that from? Even those who invented it, Jacob them, the fathers, the founders, didn't pray on the oil. They only carried the oil and poured to symbolize that this place is sacred.

So where did your Pentecostal leaders and modern-day babalawos and all these charlatans, where did they get praying over the oil from? Where did they get it from? And none of them is a Jew, neither is any of them a Hebrew.

Numbers 35:25.

Guest (Male): "And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil."

Dr. Abel Damina: Which was anointed. So the priests were anointed and places were anointed. Judges the ninth chapter, the eighth verse.

Guest (Male): "The trees went forth on a time to anoint a king over them; and they said unto the olive tree, 'Reign thou over us.'"

Dr. Abel Damina: Verse 15.

Guest (Male): "And the bramble said unto the trees, 'If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.'"

Dr. Abel Damina: Now pay attention here. In this instance the oil wasn't mentioned. Oil wasn't mentioned in this instance, which means as the days went on, the use of the word "anoint" was used for consecration, sanctification, and choice. It was used as the days went by for consecration, for sanctification, and for choice.

So with or without the oil, the word "anoint" was used for consecration. With or without the oil, as the days went by, which means to choose: when we say you are anointed it means you're chosen. When we say you're anointed it means you're sanctified. When we say you're anointed we mean you're separate. So with or without the oil, the word "anoint" is now used for something that is sacred. So the priests were sacred people. So that means that tent is called Christ.

That tent is called Christ. The king is also called Christ. The priest is also called Christ. Because Christ means to rub oil on. So if the ground is anointed, it means oil is rubbed, so that ground is Christ. The king is Christ, the prophet is Christ, the priest is Christ. Don't forget Christ is not a proper name but a description. Pay attention. So the place where Jacob poured oil on, can it also be called Christ? Yes. I have told you it's not a proper name.

Now 1 Samuel chapter 9, verse 16.

Guest (Male): "To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me."

Dr. Abel Damina: So God is choosing Samuel as a king. He says "I have a man I am going to use." The man is sacred to me, but you will now go ahead, because I have chosen him and because it's within your practice, you're going to put oil on his head. 1 Samuel chapter 10, verse 1.

Guest (Male): Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, "Is it not because the Lord hath anointed thee to be captain over his inheritance?"

Dr. Abel Damina: "The Lord has anointed thee," not that the Lord will anoint you. So I'm not pouring the oil for you to be anointed. I'm pouring the oil because the Lord has already anointed you to be captain over his inheritance. So anoint, which involves the use of oil, but primarily means to choose. A chosen one. A chosen place. A chosen person is the word "Christ." 1 Samuel 15, verse 1, pay attention.

Guest (Male): Samuel also said unto Saul, "The Lord sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the Lord."

Dr. Abel Damina: So the word "anoint" there is the word "Christ." 1 Samuel chapter 16, verse 1 and verse 3.

Guest (Male): And the Lord said unto Samuel, "How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons." And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.

Dr. Abel Damina: God has already chosen someone. You will go there as a matter of ceremony, I will show you the person, you will anoint him. So I have chosen him, but anoint him as a symbolic cultural practice. Look at verse 12 and 13 of 1 Samuel 16.

Guest (Male): And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, "Arise, anoint him: for this is he." Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.

Dr. Abel Damina: So God has already chosen him, which means kings were also called anointed, kings. So we have places anointed, we have kings anointed. 2 Samuel chapter 2, verse 4, pay attention.

Guest (Male): And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, "That the men of Jabeshgilead were they that buried Saul."

Dr. Abel Damina: So they anointed David. Which means the anointing oil used is to show that God has already chosen this fellow, to show that God has already chosen this fellow. Look at Psalm 45, verse 6 to 7.

Guest (Male): "Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows."

Dr. Abel Damina: The oil of gladness, the oil, not olive oil. The oil of gladness means there was no use of physical oil. And it's repeated in Hebrews chapter 1, verse 9, and we will look at that. So there was no use of physical oil in that context. Psalm 89, verse 20. Don't forget we're looking at the church in service from the original use of the word "church." All this journey will get us there eventually. Psalm 89, verse 20.

Guest (Male): "I have found David my servant; with my holy oil have I anointed him."

Dr. Abel Damina: Now God is not the one who anointed David in 1 Samuel chapter 16. It was Samuel that did it. But God is referring to something else here. "This with my holy oil have I anointed him" is different from what Samuel did. I have anointed him with my holy oil, not olive oil. God is educated enough to know the difference between holy oil and olive oil, and he's not the author of confusion. He cannot be meaning olive oil but mistakenly pronounce it as holy.

Isaiah 61, verse 1.

Guest (Male): "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound."

Dr. Abel Damina: So in Isaiah 61:1, it's not the oil we saw even though he is anointed. It's not the use of oil. "The spirit of the Lord is upon me," which means anointing. It's not talking of oil now, it's talking about the rubbing of the spirit of God upon Jesus. So now I have looked at the word "Mashach," or "Mashach," a verb which means to anoint, which is a practice.

So whatever you anoint is called anointed. Mashiyach. Anointed: M-A-S-H-I-Y-A-C-H, Mashiyach, where you have Messiah. Okay. 1 Samuel chapter 2, verse 10, and you keep that in view. Read for me, PJ.

Guest (Male): "The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed."

Dr. Abel Damina: And exalt the horn of his anointed. So anointed simply means the choice, the chosen person, or consecrated person, or appointed person. The choice, the chosen person, or consecrated person, or appointed person. 1 Samuel 2:10 you can read at home, exalt the horn of the anointed. 1 Samuel 2:35. 1 Samuel 12, verse 3 to 5. Then 1 Samuel chapter 16, verse 6, PJ.

Guest (Male): And it came to pass, when they were come, that he looked on Eliab, and said, "Surely the Lord's anointed is before him."

Dr. Abel Damina: Where Samuel saw Eliab, the firstborn of Jesse, and he called him the Lord's anointed. It's not for the person that the Lord put oil on. It's for the person the Lord has chosen. So is it not because the Lord has chosen him within their own culture to show that this person is chosen, they now use oil to show that this person is chosen? So the Lord's anointed is the one God chose. Now the one that God has chosen they will now call him in their culture and put oil on him. Remember the word "anointed" has now been transmuted into choice, consecration, and dedication. Into choice, consecration, and dedication. 1 Samuel 24, verse 6.

Guest (Male): And he said unto his men, "The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord."

Dr. Abel Damina: Now here is David. Oil has been poured on him in 1 Samuel 16, 1 Samuel 12:13. Now goodbye Samuel, but Saul was still king. Saul was still king. Then 1 Samuel 24, verse 6 to 7. Read for me again.

Guest (Male): And he said unto his men, "The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord."

Dr. Abel Damina: "Seeing he is anointed of the Lord" or seeing that God has chosen him. Seeing that God has chosen him. Look at verse 10.

Guest (Male): "Behold, this day thine eyes have seen how that the Lord had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, 'I will not put forth mine hand against my lord; for he is the Lord's anointed.'"

Dr. Abel Damina: David said, "I will not put my hand against my lord because God has chosen him." All right, now 1 Samuel 26, verse 9.

Guest (Male): And David said to Abishai, "Destroy him not: for who can stretch forth his hand against the Lord's anointed, and be guiltless?"

Dr. Abel Damina: Abishai, don't destroy him. Don't put your hand against the chosen one of the Lord. And you can read verse 11, verse 16, verse 23. David kept repeating, "We cannot touch the Lord's anointed." It was so much in David's confession you will think that oil was literally dripping from the head of Saul. "I cannot touch the Lord's anointed. I cannot stretch my hand against the Lord's anointed. Don't touch him, seeing that the Lord has anointed or chosen him."

2 Samuel 1:14, PJ.

Guest (Male): And David said unto him, "How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed?"

Dr. Abel Damina: "To destroy the Lord's anointed." You can read verse 16 and 21 at home of 2 Samuel chapter 1. Then 2 Samuel chapter 19, verse 21, PJ.

Guest (Male): But Abishai the son of Zeruiah answered and said, "Shall not Shimei be put to death for this, because he cursed the Lord's anointed?"

Dr. Abel Damina: He cursed the Lord's anointed. 2 Samuel 22:51.

Guest (Male): "He is the tower of salvation for his king: and sheweth mercy to his anointed, unto David, and to his seed for evermore."

Dr. Abel Damina: Look at 2 Samuel 23, verse 1.

Guest (Male): Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said...

Dr. Abel Damina: So from this word "anointed," it means the fellow that God is using or the fellow that God has chosen. The fellow that God is using or the fellow that God has chosen. So "anointed" is a description of a person. Anointed is a description of a person or persons or place where God is in. Or place where God is in, or place where God is with, and where God is using to fulfill his purpose.

Anointed is a description of a person or persons or place where God is in, place where God is with, or place where God is using to fulfill his purpose. So the word "Christ," the word "Messiah," "Mashiyach," is not a proper name. It's not someone's name. It's just a description of whoever God is using. It's just a description of whoever God is using.

So when Jesus said, "Ought not Christ," pay attention. "Ought not Christ." He gave it a wide meaning. "Ought not Christ to have suffered these things and to enter into his glory." Now Psalm 2, verse 2 to 3, PJ.

Guest (Male): "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, 'Let us break their bands asunder, and cast away their cords from us.'"

Dr. Abel Damina: So or against those God has chosen. Let's set ourselves against the kings of the earth. So this is talking against those who wage war against Israel. So we find who is anointed: the priest and the king. So every priest in the Bible in the Old Testament, every priest in the Old Testament, are they Christ? Yes. So the problem some of us have is the word "Christ" for you has to be Jesus. That's the problem. But it doesn't have to be Jesus.

The word "Christ" means chosen of God and the anointed. So Christ does not mean Jesus. It's not a proper name. Jesus is a proper name, Yeshua, Joshua. But Christ is not a proper name. Look at Psalm 20, verse 6.

Guest (Male): "Now know I that the Lord saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand."

Dr. Abel Damina: So he could be referring to a king or priest. Look at Psalm 28, verse 8.

Guest (Male): "The Lord is their strength, and he is the saving strength of his anointed."

Dr. Abel Damina: Then you can take Psalm 84:9 for study at home. Psalm 132, verse 10. Put it up for me, PJ.

Guest (Male): "For thy servant David's sake turn not away the face of thine anointed."

Dr. Abel Damina: "Turn not away the face of thy anointed." Look at Psalm 132, verse 17.

Guest (Male): "There will I make the horn of David to bud: I have ordained a lamp for mine anointed."

Dr. Abel Damina: A lamp for mine anointed. Now, Psalm 105, verse 10 to 12. PJ, let's go.

Guest (Male): "And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: saying, 'Unto thee will I give the land of Canaan, the lot of your inheritance': when they were but a few men in number; yea, very few, and strangers in it."

Dr. Abel Damina: When they were but a few, the pre-Exodus people. Look at verse 13 and 14, same chapter.

Guest (Male): "When they went from one nation to another, from one kingdom to another people; he suffered no man to do them wrong: yea, he reproved kings for their sakes."

Dr. Abel Damina: Now he's referring to the family of Abraham, Isaac, and Jacob. They were few. They went from nation to nation. He suffered no man to do them wrong. Look at verse 15 now of that same chapter.

Guest (Male): Saying, "Touch not mine anointed, and do my prophets no harm."

Dr. Abel Damina: Another set of people called "anointed" are prophets, God's spokesmen. Anointed or chosen. So priests, prophets, and kings: anointed or they can be called Christ. "Do my prophets no harm." This was a family. So "anointed" means those God is working through. Whatever God was working with and whatever God was working through was called anointed. Look at Isaiah 45, verse number 1.

Guest (Male): "Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut."

Dr. Abel Damina: This is a funny one because Cyrus is a non-Jew. Cyrus is a non-Jew and God called him anointed. Or he is called anointed because God is using him. Lamentations, I'm sure some of you have not read that book for years. Lamentations chapter 4, verse 20.

Guest (Male): "The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, 'Under his shadow we shall live among the heathen.'"

Dr. Abel Damina: The anointed of the Lord was taken in their pits. About the people of Israel, he is saying, "Look, they have taken the anointed." Okay, Daniel the ninth chapter, the 24th to the 26th verse.

Guest (Male): "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined."

Dr. Abel Damina: "Messiah the Prince," if you see there was that use there. Messiah, anointed one, the ruler. Anointed one, the ruler. Give me verse 27, pay attention.

Guest (Male): "And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."

Dr. Abel Damina: So the word "anointed" there is referring to a promise. A king, a priest, a prophet is called anointed. So when Jesus said, "Ought not Christ to have suffered these things and to enter into his glory," the reason why he used it in a third-person sense is because whatever happened to him on the cross was the story of God's chosen persons in the Old Testament.

Whatever happened, that's why he used "Ought not Christ," third persons, to have suffered these things. Because whatever happened to all of those anointed people in the Old Testament, what happened to the priest, what happened to the kings, what happened to the prophets, all of it is exactly what he is going through.

So he said "Ought not Christ," that is, what is so strange? If it is true that you say that this man that died on the cross is God's chosen one, why are you surprised that he's rejected? Why are you surprised that he is killed? If you go back from Genesis to Malachi, then you will see that God's chosen persons from the beginning of time suffered persecution. They suffered rejection. Some of them were killed.

So he said, "Ought not Christ?" So the point for us is now we have a king, a priest, and a prophet, and a place. We now have a priest, a king, and a prophet, and a place. And how many of you know in the Old Testament sacrifices were also anointed? So Jesus is the fullness of all the anointed ones. Jesus is the fullness of all the anointed ones.

That's why when he said that "beginning at Moses," he now took them through the persecution of the prophets, the priest, and the king, which he now embodies in himself as one, the fullness of it all. He carries with him the identity of everything God ever anointed. That's why Jesus is the fullness of it.

In other words, we have the plan and the inauguration of the plan. He is the fullness of it. Which means if they, the chosen ones, suffered, he will suffer. If the chosen ones from Genesis to Malachi were rejected, he will be rejected. No wonder Peter said, "Thou art the Christ." You are the Christ, the climax of all the Christs.

Jesus said, "Blessed art thou. That's you have just summarized the whole Bible. Flesh and blood didn't reveal this." Peter was speaking in tandem with the plan. The plan is that all the Christs suffered to exemplify what the Christ will suffer. So when he said "Thou art the Christ," that is, you are the one that will ultimately carry this whole suffering to its logical conclusion. The son, and we shall soon examine son of the living God.

Blessed art thou, Simon Bar-jona, for flesh and blood has not revealed this. That's why few minutes after, when Jesus said, "I'm going to suffer and die," and he says, "Stop that, you cannot die," he says, "Satan, get behind me, Joe." Few minutes ago, you spoke the plan. How are you now fighting the plan? How will you say I will not suffer? All the Christs, didn't they suffer?

Blessed art thou, Simon Bar-jona. If you read the Old Testament, you will see that God's anointed people suffered. If you read the Old Testament, you will see that God's anointed people were rejected. Some of them were killed. So ought not Christ to have suffered these things and to enter into his glory. So the moment you believe this, this man born of Mary, this man incarnated, the moment you believe that he is the anointed, the moment you believe that he is the chosen one, the moment you believe that he is the king, the priest, and the prophet, it shouldn't surprise you that what happened has happened.

So he took them through, and in the midst of it their eyes were opened. They went like, "Wow! So all these things we read in scattered form, put together, was concerning the Christ." We have in him the priest, we have in him the prophet, we have in him the king, we have in him the place, and we have in him the sacrifices. "Destroy this temple," the place, "and after three days I will raise it up." But he spake of the temple of his body. He's the priest, the king, the prophet, the temple, and the sacrifice.

So Jesus is not just the Christ because there are many Christs. Beyond the Christ, he is the promised Christ. He is the promised Christ. He is the anointed one in promise. That's why in Luke chapter 24 as I close, look at what they said when they were discussing with Jesus on that way to Emmaus. Read for me, PJ.

Guest (Male): "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done."

Dr. Abel Damina: We trusted that he is the one but this is the third day. Look at the next verse.

Guest (Male): "Yea, and certain women also of our company made us astonished, which were early at the sepulchre."

Dr. Abel Damina: Go back to verse 20.

Guest (Male): "And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him."

Dr. Abel Damina: They are surprised. But if they had read well, the crucifixion, the beating, the suffering, the rejection, the condemnation should have made them know that all from Abel down, this was the climax of it. The Christ will suffer, and out of his suffering, glory will follow. I didn't hear a good amen.

So you cannot be chosen by God and be free from suffering. Stand up, let's close. You can't be chosen by God and not be persecuted. You cannot. It's not possible. From Genesis it started. It climaxed in the Christ, and if I your master suffered like this, there's no way you will escape it. Some of you are already being persecuted in your families, in your place of work, among friends of yours. They are already calling you names and persecuting you. It goes with the terrain. Glory to God.

I say glory to God. Father, thank you that the scriptures are coming alive in our understanding. From Genesis to Malachi we're beginning to see all that you intended in the plan, in the project. And we rejoice that we are part of this plan, we're part of this assignment, we're part of this project. And we thank you for the privilege to co-labor together with you in bringing your realities to bear upon the earth.

And I decree for everybody under the sound of my voice, your heart is stirred up to serve the purpose of God. You're kept, you're preserved. In the name of Jesus, you fulfill God's purpose for your life. You fulfill God's calling for your life. In the name of Jesus. Father, we give you praise and glory for answered prayer. In Jesus' name we pray, and every believer says a powerful amen.

Glory to God. How many of you remember when the disciples went to preach and they were picked and beaten? They were beaten, and maybe even wounded and disgraced. When they left the place, what did they do? They rejoiced that they were worthy to suffer shame. They were counted worthy because this is in tandem with the plan. This is part of the project. Hallelujah.

Oh, hallelujah. "How can you be doing ministry and things are not working, people are fighting you?" It's part of the plan. It's part of the project. And that's why if you're preaching the gospel and nobody's persecuting you, maybe you're preaching newspaper, not the gospel. Maybe you're preaching some old wife fable, a muthos, or something that the world agrees with. You can't be preaching Christ and not have some of these things coming from every direction. It goes with the terrain. Glory to God.

But we are privileged to identify with Christ in fullness. Go ahead and celebrate this opportunity. Glory to God. Somebody shout "glory!"

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

In Ephesians chapter 3, verse 3, Brother Paul, speaking about the mystery of the Old Testament, 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 "apokalypsis," 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 would say, "I understood by books," so there's a place of books in equipping you soundly with the message of Christ.

Brother Paul would 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?" which 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 the list of books available will be read to you right now. And if you call today, we'll be glad to make sure you get a copy or more copies of the books so you can enrich your spiritual life and enrich your walk with God and build a quality relationship with Jesus Christ, where you're also able to teach others the same truth 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 pciusaregion@gmail.com. We trust you've been blessed by today's message. For prayers, counseling, or to obtain the complete teachings and books, call 404-789-7207, or 404-670-2085, or 404-453-5562, or 240-367-6201. We look forward to having you join us again tomorrow. Remain in his grace and be blessed.