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Vision, Purposes, and Core Values and what we seek to Teach? Anyone can go to the ((99! But what does this mean?
We are to see God as He is, and His doctrines keep us where He says we should be in this human world.

From: the Elder The Old Church of God of the New covenant - 1 Cor. 1:2- Gal. 1:13 Eph. 2:15-21- Heb. 8:1-13- Jer. 31;31-[LINK]

God has revealed Himself as a trinity, one God existing in three distinct persons, Father, Son, and Holy Spirit. When we understand this we can see more clearly.
Jesus, the subject of the New Testament gospels, was fully God and fully man. As the Son of God, He entered the world in human flesh. He performed numerous miracles, as recorded in the gospels, was unjustly put to death, and rose bodily from the dead on the third day.
This Person is the one who came to make us more than what we were, more than what we have done, more than what others have done to us.
The third person of the trinity, the Holy Spirit, is fully God and has had many functions throughout human history, which include convicting people of sin, giving spiritual life and permanently indwelling those who believe in Jesus.
God the Father has spoken in the Scriptures, which were written by men who were guided by the Holy Spirit in order to write without error what God wants to say to his human creatures.

Psalm 1:1; 89:15; Hosea 14:9; Ephesians 4:15.

So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.... Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (Colossians 3:12–13, 17)


Vision is important in a local church as it unites and brings focus to everyone involved. Without vision we have no future and no guiding posts by which we make purposeful decisions. Therefore the vision is to be kept at all times before the governing board, leaders and the people. (Prov. 29:18 Where there is no vision, the people are unrestrained…)

This Church is an All Christian and all New Covenant church and can be in a house, but has to be that people are passionate to see the kingdom of heaven released.

So We believe and Teach that when Jesus taught us the Lord's prayer He was serious when He said, "on earth as it is in heaven. " We believe that God wants to establish His kingdom here on earth right now. We do not have to wait to die to live in the kingdom of God, so we live to bring His kingdom to earth.

The job of every believer is to live a life of significance spreading the kingdom of God to all corners of the earth. We accomplish this by living as Jesus and the Apostles lived. We train and empower the people of God to enter into their identity as priests and ministers of God.

When the saints of God know who they are in Christ, then they are able to spread the kingdom of God wherever they go. As Jesus and the Apostles taught us, we believe in praying for the sick and seeing them healed, praying for the dead and seeing them raised, and casting out demons and dispelling the kingdom of darkness (Matt. 10:8).

The presence of God is at the centre of all we do. We believe the presence of God is manifest in the person of the Holy Spirit who was sent to us as our helper and to empower us (Luke 24:49; John 15:26). When a believer is empowered by the Holy Spirit and linked to the authority of Christ, then there is nothing that is impossible for us to do for God. Our God can do all things, and through Christ we can do all things.
(2 Corinthians 5:17-21; Luke 4:18-19; 1 Peter 3:15; Matthew 28:18-20)
HOLY SPIRIT-FILLED FAMILY can be a way of life for those who John 3:16 (Ephesians 4:1-16; 5:18; Galatians 5:16, 22-23)
CULTURE OF GRACE (John 13:34-35; Philippians 2:1-4; Matthew 6:12, 14-15)
CULTURE OF HONOR (Romans 12:10, 8; 1 Peter 4:11)
HOME FOR THE SERVANT’S HEART (2 Corinthians 6:3-4; Galatians 5:13)

(2 Peter 3:18)

Core Values are all from what God calls for in His doctrine.
We all BELIEVE in God, the Father Almighty, Maker of heaven and earth; and in Jesus Christ, His only Son, our Lord; and in the Holy Spirit; and that these three are one God.
REVERENTLY RECEIVE the Scriptures of the Old and New Testaments, and believe them to be the inspired Word of God, the only infallible rule of faith and practice.
BELIEVE in the Lord Jesus Christ, who, in the beginning “was with God, ” and “was God, ” and who “himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness” (1 Peter 2:24 ).
BELIEVE the Holy Spirit has led me to repent of all my sins, and to turn from them, and to obey Christ where He says, “If anyone would come after me, he must deny himself and take up his cross and follow me” (Mark 8:34 ).
BELIEVE in the resurrection of the dead, and in the final judgment of all people. “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36
BELIEVE that we are saved “by grace through faith” in the Lord Jesus Christ, and that good works are the certain fruit of such faith. I therefore offer myself for Christian service as a means of expressing my gratitude to Him, and to extend His cause.
OF PURPOSE as the All Christian all New Covenant people of God!
AND The New COVENANT as Jer. 31:31- Heb. 8:1-13 has already come to all of mankind.

We unite as a community of ecumenical Christians, seeking to grow in the love of God and in the love of our neighbors as ourselves.

We are conscious of our responsibility to serve God’s creation by sharing our spiritual and
material resources locally and world-wide.

Respecting freedom of religious belief, we covenant to achieve these purposes by worshiping God, following Jesus Christ, and fostering compassion, justice and peace.

We welcome all, excluding none, to join us in this covenant walk because it is the will of God that all live this way..

As we have sought God together over the years we have come to hold fast to the following core values.

God’s Presence - We pursue God relentlessly so that our lives become a dwelling place for His presence and when people encounter us they encounter Him.

Family - There is room for everyone at the table. God is a good Father and we are His children. All kingdom government is based on family; He places the solitary in families.

Our worship services take place anywhere as God tells us we can Matthew 18:20 Our services are lively, inclusive and welcoming to all. We are a community of believers from varied backgrounds, and our services leave room for everyone. There are, however, some common themes you will note in our worship.
1. We walk our talk. When we became open and affirming, this meant more to us than creating a statement of welcome.

We continue to challenge ourselves to consider how we welcome and create safe space for all in the salvation to all here now as humans, The community around us, and widen our welcome to others who have been marginalized.

2. We laugh and cry together. There is joy in our midst. Laughter is common. At the same time, we don't shy away from the hard stuff. When there has been a tragedy, we aren't afraid to talk and pray about it. We have special services like our True Christmas, mother's Day, and Peace services which help create room for expression of faith and crisis of faith in challenging times.

3. We share leadership. There is a healthy balance of pastoral, musical and lay leadership during worship and in our approach to life as a beloved community. We welcome new ideas and treasure our traditions.
Our Ministries take place in the world, as an extension of what inspires and moves us in worship.

Restoration - Salvation brings healing and freedom to all things so that we can reign in life through Jesus Christ. He is returning for a Bride without a spot or wrinkle. So all who come to Him must live in Holiness.

Trailblazing - There is always more to explore. We passionately press forward to advance the kingdom until an awareness of His Glory covers the earth as the waters cover the seas.

Mobilizing - Our mandate is to change the world through acts of supernatural love and generosity in every sphere of society.

Every believer is a supernatural minister.

The Clergy have to be called and it is done as God says it would under the All Christian all New Covenant - Jer. 3:15-16- Rom. 10:14-16. The clergy is not a vocation of the way one makes money because we do not pay the clergy.

Everyone is welcome to come just as they are. We encourage you to come the way that you feel most comfortable.

Every Believer is a Minister
The Bible teaches that every follower of Christ is called to full-time Christian service, regardless of his/her vocation. This is called the “priesthood of believers” and means that we’re all called to be ministers. We believe that every person has talents and abilities to be discovered, developed, and deployed.
1 Peter 2:9

Mission Statement:
Releasing the Kingdom on earth as it is in Heaven. And sometimes we are to use words but most of the time it is through what we do.
(Psalm 24:7 Lift up your heads, O gates, And be lifted up, O ancient doors, That the King of glory may come in! )
Spirit-led Living
We believe the only way possible to live the Christian life is by God’s power within us. By obedience to the Word of God and daily yielding to the Spirit of God, every believer should mature and be conformed to the image of Christ. So, we seek to practice a daily dependence on God’s Spirit to enable us to do what is right and to obey God’s command to be filled with the Spirit.
Ephesians 5:18, John 15:5

We are called to establish heaven here on earth by embracing the culture of the King.
This Kingdom Culture is:
a culture of grace anyone can come to God through John 3:16
a culture of honour
a culture of generosity
a culture of freedom
a culture of courage
Worship is what we all should do and it should not be about men as the answer.
Our hearts were created to be loved by God and in turn to love Him with all of our hearts. Worship is the way we live our lives and respond to who God is, what He has done, and His powerful love for us. One of the most consistent ways we worship is through singing and speaking words of reverence to Him.
Mark 12:29-31, Colossians 3:16, Psalm 29:2
Where do we all get the power to do this?

THE PRIMARY WORK OF THE HOLY SPIRIT, will happen when any person John 3:16 as God has told us to do first. As we saw with the Trinity, God reveals the person of the Holy Spirit progressively throughout Scripture.
Wherever he appears, the Holy Spirit creates and inhabits the temple of God. The temple is the place where God dwells and shows forth his glory. The very first “temple” created was the universe, and so the Holy Spirit first appeared at Creation. But today the forgiven human is that temple, clean up the yourselves and He will come.
When the Spirit hovered over the waters (Genesis 1:2), he was creating a natural revelation of the supernatural glory of heaven. Heaven and earth were established as a holy palace, or a macrocosmic royal residence, of the Creator King. John 1:1-4.

This is why the Psalmist tells us that the heavens declare the glory of God (Psalm 19), and God says, “Heaven is my throne and the earth is my footstool” (Isaiah 66:1).
After creating the universe as his macrocosmic “temple, ” God created the Garden of Eden as a microcosmic “temple, ” and it was the focal point of God’s presence among people until the Fall.
This Jesus that came has redeemed us all from that fall.
THE HOLY SPIRIT IN THE OLD TESTAMENT During the ministry of Moses the people of God built the tabernacle and the Holy Spirit came and filled this temple of God (Exodus 40:34–35), showing that this was the place where God dwelled and showed forth his glory.
During the reign of Solomon a stationary temple was built, and the Spirit of God came and filled the temple in the same way (2 Chronicles 5:11–6:2; 7:1–3). When Israel was exiled for continually breaking God’s law, Solomon’s temple was destroyed.
The prophets looked forward to the restoration of God’s people along with a promise of a magnificent temple where the Spirit would come to dwell in an unprecedented way (Ezekiel 39:27–29; 43:1–9), and would be poured into the hearts of all God’s people (Ezekiel 36:26–27; Joel 2:28–29). But when some exiles finally returned to Jerusalem and rebuilt the temple, the Spirit did not inhabit it as before.

THE HOLY SPIRIT IN THE NEW TESTAMENT The incarnation brought the beginning of the fulfillment of the prophetic hope.
It had been over four hundred years that the Holy Ghost was not in the Temple.
At the baptism of Jesus, the Holy Spirit descended to earth for the first time since before the exile, because Jesus was the temple of God par excellence (Mark 1:9–11). The gospel of John tells us that Jesus dwelled, or literally “tabernacled” among us and embodied the glory of God (John 1:14; see also 2:19). Jesus was the “place” where God dwelled and showed forth his glory; the One in whom God dwelled among his people in a new way.
After his death, resurrection and ascension, Jesus poured out the Spirit upon his followers, fulfilling the promise of the prophets that God would pour out his Spirit in an unprecedented way upon his people (Acts 2:1–21).

Just as the Holy Spirit inhabited the temple of God in the Old Testament, he now inhabits the people of God to show that this is the place he dwells and shows forth his glory.
In the creation of the all Christian, Old Church of God of the New Covenant, as Paul says to us in 1 Cor. 1:2- gal. 1:13: we, both individually and corporately, are the temple of God and the dwelling place of his Spirit (Ephesians 2:19–22; 1 Corinthians 6:19–20). And today we are what Eph. 2:15-21 says we are.
THE WORK OF THE HOLY SPIRIT IN SALVATION Since the Holy Spirit creates and inhabits the temple of God, and since we are that temple, the Spirit is the primary mover throughout the process of our salvation, and it will be completed at the end of this live as a human.
The Holy Spirit regenerates believers so that we may turn from our sin, exercise faith in Christ and receive the gift of salvation from the past sins we have had, (John 3:5–8; Titus 3:5–7). Because the temple of God is a holy place, the Holy Spirit sanctifies us throughout our lives, making us holy (2 Corinthians 3:18; 2 Thessalonians 2:13). He also requires us to live Holy.
In order to do this, he leads us into truth, illuminating our minds and hearts to understand God’s Word (John 14:26; 1 John 2:20, 27; Ephesians 1:17–18); and he produces obedience in us (1 Peter 1:1–2). The Doctrine does keep men from taking over the work of the Holy Ghost on earth.
The Holy Spirit is also the primary mover in creating, inhabiting and building up the corporate temple of God, the New Covenant Church that is the People (Ephesians 2:21–22). He works to bring about unity in the Church among the individual “pillars” of the “temple” through the manifestation of fruit and gifts. If one is saved from the past sins it will show.
The fruit of the Spirit Since all Christians have the Holy Spirit dwelling in them (Romans 8:9–10), all Christians will inevitably bear his fruit. Men never did get to police the salvation sent to this world from God, men love to be the big Roosters over what God gave us all for free. They see it as a great way to make money, because of the need all of us have to seek God as our answers to life.
Paul lists the fruit of the Spirit in the context of the freedom we have in Christ, freedom that is meant for serving one another in love rather than indulging in sin (Galatians 5:13–18). The acts of the sinful nature have to do with broken relationships and disunity in the body of Christ ( 19–22), and these acts are the opposite of the fruit of the Spirit.
This means that the fruit of the Spirit does not refer to subjective characteristics (like “inner peace”), but to attitudes and actions that build relationships and unity in the Church people (like “peace with my neighbor”), vv. 23–26. The extent of the fruit of the Spirit in our lives will be most evident in the way we treat our brothers and sisters in the body of Christ.
God does not want His people to have anything that is for sale at the church. A giver is what He calls for.
And this is not a return to tithing, there are no such thing as a tithe for the New Covenant people, 1 Timothy 5:5-8 is to be where the saved person is to begin with their money in the New Covenant time.
The gifts of the Spirit All Christians will also manifest the gifts of the Spirit, though in varying ways. The Greek word charisma, “gift, ” is related to the word charis, grace. The gifts of the Spirit are concrete expressions of the grace of God to the Church. Paul speaks of the “gifts” synonymously with “service/ministries” and “effects/working” (1 Corinthians 12:4–11). Thus, it seems that a “gift” of the Spirit does not have to do as much with a personal ability, as with the outworking of a ministry, or an expression of grace. And His clergy will serve for free in this New Covenant time.
In other words, the gifts of the Spirit are something we manifest, not something we possess. We manifest the gifts of the Spirit as we carry out ministry and service within the body of Christ. For instance, a person practices the gift of hospitality whenever he/ she welcomes someone into his/her home, whether or not he has a natural ability or inclination to be a host.

This is why We do not require agreement to a doctrinal or belief statement for us to help someone or for them to be a part of church services, but our bylaws contain the following statement of belief, which reflects the beliefs of most of our congregation:
We will tell you we do not have all of the answers.

So we just say this to anyone who wants to know!

The Bible is our rule of faith. We believe the Bible is God's inspired, inerrant, and infallible Word and is the standard for all Christians. (2 Timothy 3:16-17; 2 Peter 1:20-21)
WHY DO WE NEED THE BIBLE AT ALL some will say? Psalm 19 tells us about two kinds of revelation, general revelation and special revelation, that stand together in a complementary relationship.
General revelation tells us that there is a God (Romans 1:18–20), while special revelation tells us how to make peace with God (Romans 3:21–26). Special revelation is necessary (2 Timothy 3:14–17). God has written some laws in nature, but not all; some things we cannot know on our own. This is why God tells us He calls the clergy, as Paul tells us in Romans 10:14-16. How would you know? He tells us.
The witness in creation is non-verbal and leaves us to try to figure out things from the outside. If we want to know a person, we will be limited if we only observe his/her behavior and appearance.
We need the person to talk and open up to us to really know him. God speaks to us so that we can know him, giving verbal communication. He gives that verbal communication in writing, rather than orally, in order to give us a public standard so we do not delude ourselves. I need to know what God says to you, and you need to know what God says to me: the written Word makes God’s truth universal and objective.


We have always held to a “high view” of Scripture. That is, we hold it to be God’s inspired, inerrant word that is sufficient for all matters of faith and Christian living. A person who takes his or her Christian faith seriously will want to give serious attention to the Bible in its entirety. It becomes a matter of life commitment to understand properly what God has said to us as a church and to us as individuals.
In addition to hearing the Bible preached weekly, we must spend time daily feasting upon the Word of God if we can. Our high view of Scripture must translate into a deep dedication to know God’s Word and to live it out.
The Bible is inspired by God.
We believe the Bible is inspired by God. The Old Covenant are the first things God required of this world as the “Bible, ” tells us all and sets the pattern for all the rest of Scripture to be used in our day (Exodus 20:1ff; 31:18; 34:27).
First, the moment the commandments were written, they were authoritative; in the same way, the rest of Scripture was authoritative the moment it was written (and not authoritative just because the Church later decided it to be: it is not the Church that forms the Word, but the Word that forms the Church). Second, God commissioned Moses to write and considered Moses’ words to have the same authority as his own. And that today those laws are in the Hearts of the saved and the un-saved just as God says they would be, Jer. 31:31- Heb. 8:1-13.

The first stone tablets were “written by the finger of God” (Exodus 31:18). After this the people begged for Moses, rather than God, to communicate with them because they were too full of fear. So after the golden calf incident, God told Moses to cut two new stones like the first and that he would write on them as before (34:1); however, this time he tells Moses to write what he says (34:27). The implication is that there is no difference in the authority of what God commanded Moses to write, and what God had formerly written himself. In the same way, God “commissioned” the authors of the rest of Scripture and considers their words to have the same authority as if he had written with his own finger.

We know that the Bible is the Word of God from the testimony of Scripture itself. Jesus considered the Old Testament, his Bible, to be God’s Word (Matthew 4:4; Matthew 22:41–44). If we believe that Jesus is the Son of God, then we must believe his witness concerning Scripture.
The writers of the New Testament also considered the Old Testament and their own writings to be authoritative (1 Corinthians 2:12–13; Romans 3:1–2; 2 Peter 1:20–21; 3:15–16). Considering the testimony of Scripture to support that the Bible is the Word of God may seem circular.
We must also have the inward witness of the Holy Spirit to know that the Bible is God’s Word (John 16:12–15; Ephesians 6:17 with Hebrews 4:12). The inward witness of the Holy Spirit is just as necessary to recognize the Bible as the Word of God, as it is to recognize that Jesus is the Son of God. This is not a matter of imparting new information, but of enlightening darkened minds. The Bible is inerrant We believe that the Bible is without error (inerrant). The very words of the original texts of the 66 books of the Bible are free from error, not just in matters of faith and practice, but also in all aspects (Galatians 3:16, Matthew 22:32).

The character of God informs the way we approach his Word: it is the product of an all-powerful, all-knowing God who is free from error (Psalm 12:6; 18:30; 19:7; Proverbs 30:5–6; John 17:17). The Bible is sufficient for all matters of faith and practice
SO We believe that the Bible is sufficient for all matters of faith and practice, or Christian living (2 Timothy 3:16–17; 2 Peter 1:3). Experience is severely limited as a basis for determining truth because it is changeable, ambiguous (it does not interpret itself), and is subject to self deception.
Thus, we should seek to interpret our experience in the light of God’s Word, rather than interpreting God’s Word in light of our experience.
THE BIBLE IS A COVENANT DOCUMENT Finally, it is instructive to understand that the Bible is a “covenant document. ” God made a covenant with Israel that resembled covenants made in the surrounding culture, using what was familiar to the people to teach spiritual truth (like Jesus did with parables). “Covenant” describes the relationship between the King and his people: it bound together two unrelated parties in a new family relationship, a relationship that required certain duties and was guarded by a witness.
A covenant is a three-way agreement (two parties and a witness to enforce it), as opposed to a contract, which is a two-way agreement (two parties, but no witness). In God’s covenant with his people, he is both one of the parties and the witness.
All covenants would have a document that described the parties involved and the terms of the arrangement. The Bible, encompassing the Old and New Covenants, is the “covenant document” that governs our covenant relationship with God.
In it, he tells us who he is, who we are, and how we are to live in relationship with him and inherit his promises. All covenants also included a stipulation about how often to read them.
In Deuteronomy 31:9–13, we read that Moses commands the law to be read to the people of God every seven years. We have much more than just the law (the first five books of the OT) in our Bible now, but if we were to follow the seven-year plan, we would read about three chapters a week to read through the Bible in seven years. Most of the Clergy in our world read through the bible in about fifty Hours. And then do it again and again all the days of their life.

No matter what our reading plan, we are to meditate on God’s Word every day (Deuteronomy 6:6–7).
The Trinity, as we teach, is all from the scriptures, and not the understanding of just men.
We believe God is one God, eternally existing in three persons: Father, Son, and Holy Spirit. (2 Corinthians 13:14; Matthew 28:19)
WHAT DO WE MEAN BY “TRINITY”? We have to say this because many want a God that they control in this life or that they can pray at. We seek to Pray to God, not at Him.
God as “three Persons in One” expresses the distinctive Christian understanding of God, and reflects our view at the Old Church of God of the New Covenant. The Bible speaks of one God, but attributes the characteristics of God to three Persons:
This understanding lets men be men and God be God and it also shows that God came for us all and forgives us already for the fall of Adam, and that men are not the savior, and does not have the job of savior or the police over it in mankind.
Father, Son and Holy Spirit. God the Father created all things and planned the redemption of his people from all eternity (Genesis 3:14–15; Ephesians 1:3–12); God the Son accomplished that redemption on the cross (Romans 3:21–24; Galatians 3:13–14); and God the Spirit applies the benefits of that eternal redemption to all believers (John 3:5–8; Titus 3:4–7) Jesus is that payment Luke 2:1-22.

The doctrine of the Trinity is a way of describing this biblical revelation of the nature of God. It states that God is one in essence, but that he exists in three Persons who are equal, eternal, inseparable and interdependent.
We must note that our English word, “Persons, ” falls short as a way to describe God because it can give the impression of three separate individuals; but that is what God wants us to understand about Him, rather, a more accurate view is that God is one being with three personal self-distinctions. When we understand this we see that He gave us salvation and men can’t take it over.

WHY SHOULD WE USE THE WORD “TRINITY”? We might wonder why we should accept the word “Trinity” as a way to describe God when it isn’t in the Bible.
Heretical groups came on the early Church scene and denied either the deity of Christ or that of the Holy Spirit. This drove Christians to search the Scriptures to come up with a formal way to describe the Bible’s teaching on the nature of God, and the doctrine of the “Tri-unity” was the result. Tertullian, an early Church father, was the first to use the term “Trinity” in 215 AD. Like the word “Trinity, ” there are many words such as “omniscient, ” “ineffable, ” “omnipresent, ” “self-existent” and “uncreated, ” none of which is found in the Bible, but nevertheless, each of which can be extremely helpful for us in summarizing what the Bible clearly teaches about the character of our amazing God.
Beware of men who want to take this understanding from you.
MEN often act as if the concept of the Trinity is something negative since it is difficult for us to grasp; if we are not saved, rather, we should view it as something wonderful because it means not only that we have a God who is greater and more mysterious than our imaginings, but also that we have a God who seeks a personal relationship with us through the redemption of the Son and the presence of the Spirit. This is where men want to be bosses.
If God were not a Trinity, he would be the God of Deism or Islam, both impersonal and unknowable. And if they can sell you this God they will be the Lordship over you.

Because he is a trinity, God himself exists in community: three persons of one essence, who love each other with a perfect love and whose love overflowed in the creation and redemption of humanity. When God created humanity in his image, he created us as relational beings, created to love each other and our Creator. Men want to have you love them first and look at them first.
BIBLICAL EVIDENCE FOR CONCEIVING OF GOD AS A TRINITY The Bible teaches that we have One God (Deuteronomy 6:4; Isaiah 43:10; 1 Corinthians 8:4–6; Ephesians 4:4–6). At the same time, that One God is revealed progressively throughout Scripture as three Persons:
• God the Father, God the Son and God the Holy Spirit are active in Creation (Genesis 1:1–2; Colossians 1:16–17) • Isaiah prophesies that the one born of the virgin would also be Immanuel, God with us (Isaiah 7:14) and later calls the Messiah “Mighty God” and “Eternal Father” (Isaiah 9:6)
• The NT calls the Father God (John 6:27; 20:17; 1 Corinthians 8:6; Galatians 1:1; Ephesians 4:6; Philippians 2:11; 1 Peter 1:2) • The NT explicitly declares Jesus Christ to be God (John 1:1; 20:28; Titus 2:13; Hebrews 1:8); they also apply the name Yahweh, the Lord God who created the universe, to Jesus (Philippians 2:8-11; Hebrews 1:10)
• The NT writers recognize the Holy Spirit as God (Acts 5:3–4; 1 Corinthians 2:10–11; 1 Corinthians 6:19; John 3:5-6, 8; Titus 3:5) • The NT writers speak of the presence and work of the Father, Son and Spirit in one breath (Matthew 28:19; Mark 1:10–11; Luke 10:21, 2 Corinthians 13:14; 1 Peter 1:2)
HOW SHOULD WE ADDRESS GOD IN PRAYER? Since God the Father, God the Son and God the Holy Spirit are “Persons, ” we should speak of them as such (e. g., the Holy Spirit is “He” and not “It”). Though we may certainly address any member of the Trinity in prayer, it may be helpful to follow the guidance of Scripture. Jesus addressed God as “Father” in his model prayer for his disciples (Matthew 6:9–13), and he told them to pray to the Father in his name once he was no longer on this earth (John 16:22–24).
Since we have God’s Spirit dwelling in us, it is by his power that we cry out to God in prayer and seek his will (Romans 8:15–16; 26–27). Thus, in addressing God in prayer it can be helpful to think of praying to God the Father in the name of Jesus and through the power of the Holy Spirit. JESUS: FULLY GOD AND FULLY MAN Crucial to our understanding of the Trinity is the Bible’s presentation of Jesus Christ as fully man (Matthew 8:23–24; 21:18; John 11:32–36) and fully God (John 1:1–3; John 10:30; 17:4–5; Titus 2:13), in possession of both divine and human natures, unified in one person. The two natures coexisted in union without confusion or change, separation or division. Jesus Christ had to possess both natures in order to be our Lord and Savior.
Because he was fully divine, Jesus is able to be the perfect and eternal sacrifice for the complete atonement of our sins, as well as our permanent high priest, allowing us to be eternally reconciled to God (Hebrews 7:23–28).
Because he was fully human, Jesus was able to be our proper substitute on the cross to experience the wrath of God, and he is able to be a comfort and example for our daily living (Hebrews 2:14–18). Being divine, Jesus could not sin, because God can’t change his nature (John 5:19, 30). We might wonder, then, how he can truly identify with us in our struggles and temptations as Hebrews 2:18 promises.
Because he was human, Jesus couldn’t conquer temptation without a struggle. We struggle with temptation, and when the struggle overcomes us we eventually give in. Unlike us, Jesus had to keep resisting temptation until he had overcome it, and so his temptations were more terrible than we can ever experience.
The promise of Hebrews 2:18 should then bring us comfort: “because he himself suffered when he was tempted, he is able to help those who are being tempted. ”
Salvation is a broad term that expresses God’s provision for the predicament of his people. In the Old Testament this word is used to describe God’s deliverance of his people from their enemies so that they might experience his blessings. This temporal salvation proves to be a visual aid for the spiritual and eternal salvation God’s people are truly in need of.
Our biggest need is to be reconciled to God because our sin makes us worthy only to receive his wrath (Romans 6:23). God’s deliverance of Israel out of slavery at the Exodus foreshadows the Second Exodus by which Jesus would defeat the Enemy of our souls and lead his people out of slavery to sin and death and into the inheritance of eternal life with God. The gospel, or “good news, ” is that God has finally accomplished salvation for his people through the life, death and resurrection of Christ
. JESUS IS THE FOCAL POINT OF SALVATION HISTORY The truth of salvation is revealed progressively throughout the Bible.
God created us to be in relationship with him, but from very early on that relationship was broken by sin. God punished Adam and Eve for their sin by sending them out of the Garden of Eden to toil in labor, but he did not punish them eternally as they deserved. Rather, he promised that a seed of the woman would render a deathblow to Satan and therefore to sin and death, though not before receiving mortal wounds (Genesis 3:15).
Furthermore, God clothed them with the skin of a slain animal, which foreshadowed the sacrifice for sin that would be made on their account. The seed of the woman is, of course, Jesus Christ. God’s forgiveness of Adam and Eve, and of every Old Testament believer after that, signed the death warrant of Christ.
The only way God could forgive sin yet remain true to his holy character was to send Jesus to pay the punishment that all his people from the beginning to the end of time deserve for their sin (Romans 3:25-26). The redemptive work of Christ, then, is the center of history. God’s people of all time (both OT and NT) have their salvation secured in the same way, by Christ’s sacrifice on the cross. Old Testament believers looked ahead through shadows to that sacrifice while we look back on it with clarity.
Our help came from Him, our brokenness was on His shoulders, He is the Savior we can’t save ourselves, and men can't save us as well.
The Bible speaks of our salvation as something that is past, present and future: we have been saved (Romans 8:24; Ephesians 2:5, 8); we are being saved (1 Corinthians 1:18; 2 Corinthians 2:15; Philippians 2:12–13); we will be saved (Romans 5:10; 13:11; 1 Peter 1:13; Hebrews 1:14). It is helpful to think of salvation as encompassing regeneration and justification (past and present), sanctification (present) and glorification (future).
The salvation of our souls includes each of these works of God and more. We must not think of “salvation” simply as the moment that we profess faith in Christ. Regeneration Salvation is dependent upon the work of God who must give us new life before we can repent from our sin and exercise faith in Christ. Jesus told Nicodemus, “no one can enter the kingdom of God unless he is born of water and the Spirit.
Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:5–6). Jesus describes the kind of change that must happen to a person in order for him or her to enter the kingdom of God, a change that is affected by the Holy Spirit.
Because we are in bondage to sin and Satan, we can no more will to be saved than a dead person can will to rise to life or a blind person can will to see (Jeremiah 17:9; John 3:5–6; 6:44; Romans 3:10–12; 1 Corinthians 2:14; Ephesians 2:1–3).
We need the work of the Spirit to restore our hearts from the pollution of sin and to give us new inclinations towards God.
We then respond to the Spirit’s working in our hearts by exercising faith in Christ. In this way, we receive salvation by God’s grace through faith in Christ (Galatians 3:6–14; Ephesians 2:4–10). Justification When we are given new hearts and freely respond to the truth of the gospel in faith, God justifies us. Justification is a judicial act by which God pronounces the sinner righteous, putting him or her in a permanently right relationship with himself (Romans 3:23–24).
God declares us “not guilty” by crediting the perfect obedience of Christ to our account (Romans 4:5), so that when we identify with Christ the law is fulfilled perfectly in us (Romans 8:3–4). With justification an exchange takes place: whereas Jesus took our sin and its punishment upon himself at the cross, we are clothed with his righteousness.
We believe that Jesus will return one day to bring final judgment and that God will judge those who have believed in him on the merits of Christ rather than on their own merits. Those who are judged on the merits of Christ will enter into everlasting life, while those who are judged on their own merits will enter into everlasting hell.
Sanctification Although we have been saved (justification) and already experience many of God’s blessings, we still struggle with sin and live in a world where Satan rules. In a sense, we have one foot in heaven and one on earth. Sanctification is the process by which we are being saved as the Holy Spirit works in us to progressively free us from sin and make us more like Christ. Thus,
Man's Sinfulness. We believe the Bible teaches that man sinned and fell short of the glory of God. (Isaiah 53:6; Romans 3:23)
Redemption. We believe Jesus was born of the virgin Mary, lived a sinless life, died a vicarious death, came in the flesh as a Human, arose through a triumphant resurrection, sits at the right hand of God, and lives to make intercession as man's only means of salvation. (Hebrews 7:25; John 14:6; Acts 4:12)
Sanctification. We believe the experience of sanctification as a second definite work of grace, subsequent to that first salvation from what Adam did, and as we are forgiven from John 3;16 seeking. This enables us to live a life of holiness which is the standard and norm for every Christian. The evidence of receiving the Holy Spirit is a holy life empowered to witness and not an unintelligible language or unknown tongue. (1 Thessalonians 4:3-4; 1 Thessalonians 5:22-23; Hebrews 12:14; Acts 1:8) this is the proof of forgiveness for the sin of the Past that is Grace to and mercy upon us.
We Teach that our salvation not only includes Christ dying for us, but also Christ living in us. Christ lives in us through his Holy Spirit whom he sends to indwell every Christian (Romans 8:3–14). While obedience merits nothing towards our salvation, it is the necessary result of the Spirit’s presence in the lives of believers (Romans 6:1–7; James 2:24–26).
The miracle of the New Covenant promised by the OT prophets is not that God would one day lower his holy standards for our lives, but that at last his Spirit would write his law upon our hearts, rather than upon tablets of stone, so that we would love and obey him (Jeremiah 31:33; cf. Deuteronomy 30:6-8; Ezekiel 36:26f. ).
As we examine our lives to see the fruit of obedience (Philippians 2:12–13; 1 Peter 1:2–11) we must keep in mind two things. First, obedience is not something we muster up, that is it is us keeping the Doctrines as God’s creed to us all in human time on earth. but something the Spirit produces in us; second, the Christian is not someone who is better than everyone else, but someone who is better than he or she once was. Glorification We look forward to the time we will be saved.
When Christ comes again our salvation will reach its culmination and we will be glorified with him. This hope is founded on the resurrection of Christ and the fact that the same Spirit who raised him from the dead now dwells in us.
The presence of the Holy Spirit is our guarantee that we will follow Jesus, the first-born from the dead, in the resurrection of our own bodies to glory and immortality (Romans 8:11–25; 1 Corinthians 15:40–44; 51–57).
In Romans 8:28-30, Paul describes the progressive parts of our salvation, ending by saying, “those whom he justified he also glorified” (v. 30). Glorification for those in Paul’s day and for us is a future event, yet Paul uses the past tense.
He does so to stress the surety of our hope, speaking as if it has already happened because it is guaranteed to come about according to God’s sovereign plan and work in our lives. As Paul says elsewhere, “I am confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6).

The Church of God.
We believe in the Bible doctrine that the Church of God is the bride of Christ into which every believer is born and that here all born-again believers are united in one great Christian family, of which Christ is the head. (Acts 2:47; Acts 20:28; John 17:11-12; Ephesians 5:23)
The Kingdom of God. We believe that being born-again and added to the Church of God places us in the Kingdom of God, which is a present-day spiritual reality and not reserved for a future kingdom or millennial reign. (John 18:36-37; Luke 17:20-21; Romans 14:17)
THE NATURE OF THE CHURCH As we observed in our study of the Holy Spirit, God creates his Church by pouring out his Spirit to inhabit his people, both individually and corporately (Acts 2).
By the working of the Spirit, the Church is the body of Christ, made up of individuals who serve one another through diverse gifts and ministries with a view to being built up in unity & love (1 Corinthians 12:12–27; Ephesians 4:11–16). This is all saved who He saves and it has nothing to do with where one attends the Congregation of God’s people, or the name Men place over the door.
Therefore, to be a Christian is to be in an interdependent relationship with other Christians, reflecting the interdependent relationship of the members of the Trinity.
We might say that there are two things that one cannot be alone: married, or a Christian. God has designed it so that we need one another in order to hold unswervingly to our faith, to be encouraged in bearing the fruit and gifts of the Spirit and to have our needs provided for. Because Christians need other Christians to be the Church that God intends, the writer of Hebrews exhorts his readers not to give up their habit of regularly meeting together (Hebrews 10:23–25). THE
The New Testament teaches that the Church is made up of all who profess faith in Christ, no matter what nationality, gender, or station in life, for the only boundary-marker of the people of God in the New Covenant is the presence of the Spirit (Ephesians 2:11–22; Galatians 3:26–29).
We reflect this truth when we say the Apostle’s had God’s Creed and we are built on it Eph. 2:15-21. “I believe in…the holy All christian all New Covenant Old Church of God this is already is all who He has saved as the Savior.. ”
Church is in the saved person and they are His church, but it means “universal. ” So, when we say that we affirm that we believe in the universal community of believers; that is, we believe that the church is not something man-made or bound by artificial barriers, or that can be solely claimed by one certain group or type of people. We can as Jesus tells us have a church anywhere Matt. 18:20 and He will be there.
We also affirm that those who are part of the church believe the same truth and share the same mission in the world.

Ordinances. We believe water baptism by immersion, the Lord's Supper, and foot washing are all commands of our Lord to be obeyed and practiced by those who have been born-again. (Matthew 28:19; Romans 6:1-14; 1 Corinthians 1, 1:23-30; John 13:3-17)
Divine Healing. We believe in the Bible doctrine of divine physical healing which is provided by faith to the believer. (James 5:13-16; Matthew 4:23-24; Matthew 10:7-8; Acts 3:16)
Tithing. We do not believe in the practice of tithing through the local church as it was not commanded by God in the scriptures for the New Covenant. (Malachi 2:8-10; was only food for the priest and we have no temple priest today on earth, 1 Corinthians 16:2; 2 Corinthians 9:6-14; Proverbs 3:9-10) the tithe was only food from the farmers and was never money, Lev. 27:17-34 and the poor did not pay this tithe, only those who were farmers did, one does not place money in a store house it is for food.
The Possibility of Backsliding. We believe the Bible teaches that "he who stands firm to the end will be saved. " Being born again does not exempt a person from choosing to backslide and be lost. (Matthew 10:22; 2 Peter 2:20-22; Revelation 2:5)
The Second Coming of Christ. We believe in the personal second coming of Christ to this world to end time, resurrect the dead, judge the world, receive the church unto himself, and to usher us all into eternity.
This is not a secret rapture. (John 14:3; Matthew 25:31-46; 1 Thessalonians 4:13-18)
Gifts of Ministry. We believe every Christian is gifted for ministry and not a select few. (1 Corinthians 12:6-11; Ephesians 4:11-13)
Witnessing. We believe the Bible teaches that every Christian should witness. (Psalm 126:5-6; Proverbs 11:30; Matthew 28:19-20)
So our hope is to help all people understand this about the Bible!

For the Teaching you will read about here there is a warning to you, men do not like this teaching that we teach.

If you just read and receive this teaching from the Bible you will not be ours or anyone else's you will see God as God and this Jesus of the Scriptures as the Only Savior and way to God.

Just seeking to understand this will cause you to go to John 3:16 because it will show you that it is not men who police the salvation the God sent to this world as that gift of the first christmas, you will see the Easter Jesus as that Gift of Luke 2:1-22.

So we do teach that we all can have that sword against the lordship clergy to want to rule the made people of God on earth.

The end time clergy hate this teaching!

1. 2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke 16:29-31; Psa. 119:11; Rom. 3:1-2
2. 2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39
3. Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4
4. Rom. 2:12; John 12:47-48; 1 Cor. 4:3-4; Luke 10:10-16; 12:47-48
5. Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11
6. 1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil. 1:9-11
7. John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10
8. Exod. 15:11; Isa. 6:3; 1 Pet. 1:15-16; Rev. 4:6-8
9. Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13
10. Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7
11. John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6
12. Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5; comp. 2, 7
13. Gen. 1:27, 31; Eccl. 7:29; Acts 16:26; Gen. 2:16
14. Gen. 3:6-24; Rom. 5:12
15. Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7
16. Isa. 53:6; Gen. 6:12; Rom. 3:9-18
17. Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15
18. Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22
19. Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11
20. John 3:16; 1:1-14; Heb. 4:14; 12:24
21. Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21
22. Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21
23. Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15
24. Heb. 1:8, 3; 8:1; Col. 3:1-4
25. Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14
26. John 1:16; Eph. 3:8
27. Acts 13:39; Isa. 3:11-12; Rom. 8:1
28. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43
29. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21
30. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9
31. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12
32. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8
33. Isa. 55:1; Rev. 22:17; Luke 14:17
34. Rom. 16:26; Mark 1:15; Rom. 1:15-17
35. John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46
36. John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8
37. John 3:3, 6-7; 1 Cor. 1:14; Rev. 8:7-9; 21:27
38. 2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7
39. John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13
40. 1 Pet. 1:22-25; 1 John 5:1; Eph. 4:20-24; Col. 3:9-11
41. Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18
42. Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1
43. John 16:8; Acts 2:37-38; 16:30-31
44. Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom. 10:12-13; Psa. 51
45. Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12
46. 2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9
47. 2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14
48. Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom. 11:32-36
49. 1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet. 2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12
50. 2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10
51. 1 Thess. 1:4-10
52. Rom. 8:28-30; Isa. 42:16; Rom. 11:29
53. 2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11
54. 1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4
55. Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16
56. John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14
57. Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30
58. John 8:31; 1 John 2:27-28; 3:9; 5:18
59. 1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9
60. Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12
61. Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4
62. Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15
63. Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119
64. Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44
65. Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28
66. 1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5
67. Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13
68. 1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17
69. Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4. 2; 2 John 6; Gal. 6:2; all the Epistles
70. Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14
71. Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1
72. Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8
73. Matt. 28:19; Acts 10:47-48; Gal. 3:27-28
74. Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16
75. Acts 2:41-42; Matt. 28:19-20; Acts and Epistles
76. 1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20
77. 1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71
78. Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2
79. Exod. 20:8; Rev. 1:10; Psa. 118:24
80. Isa. 58:13-14; 56:2-8
81. Psa. 119:15
82. Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3
83. Heb. 4:3-11
84. Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer. 30:21
85. Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8
86. Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20
87. Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13
88. Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19; Acts 10:34- 35; Rom. 6:16
89. Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18
90. 1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7
91. Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23- 26; John 12:25-26; Eccl. 3:17; Matt. 7:13-14
92. 1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13
93. Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18; 5:1-11
94. Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42
95. Matt. 13:49, 37-43; 24:30-31; 25:31-33
96. Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11; John 4:36; 2 Cor. 4:18
97. Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17
98. “In Christ there is no longer Jew nor Greek, slave nor free, male nor female, for all are one…”
(Galatians 3:28)
99. John 3:16 gets anyone started, and it takes anyone out of the hands of a false clergy.

Until next time the Elder: why not Go the 99 and see where God says we all can be, and where we all are what He says we are, and not what men want us to be.

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