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Foundation School teaching pt 1 · Near East Christian Fellowship Sermons

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  Welcome to NECF Sermons. Each message here is
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  designed to uplift and strengthen you in your
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  walk with God. Don't miss out. Stay with us until
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  the end for a rewarding experience. Let's dive
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  right in. I mean the rules of Capernaum School.
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  They said, your Bible, your book, and your pen.
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  So, can everybody raise up their Bibles? Everybody
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  with your Bible. Okay. Your Bible. All right.
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  Let me get you one. You can give me one. Please
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  let me give this one. Do you have a Bible? Okay.
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  I want everybody to use a physical Bible. Take
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  this Bible. So, your notes. Can you raise up
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  your notes? Your notes. Okay. Your notes. Your
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  notes. Everybody, answer your notes. Thank you
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  very much. Yeah. So, and your pen. Yeah. That's
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  good. So, welcome to... Yes, Christian Fellowship
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  Foundation School. It is expedient of every member,
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  I mean every worker in the church to have attended
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  this class because it's a class whereby you are
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  briefed about the doctrine, the foundation of
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  the church, what the church is built on. So welcome
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  to the first class. I don't have a title for
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  this teaching, but I believe by the end of the
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  teaching, you will be rewarded. you will give
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  it a title you know there is this course we used
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  to do ah welcome welcome so like i'm saying as
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  i was saying earlier so there's this in english
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  there's something they call topic sentence they
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  will give us two three lines and they will ask
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  us can you give what's the topic sentence of
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  these uh lines can you give it a distance so
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  by the end of this teaching i believe i basically
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  each and every one of us should be able to give
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  this teaching a topic so yes welcome once again
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  ah so we're going to start and we're looking
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  at bibles to second timothy 3 verse 16 second
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  timothy 3 16. it says our scripture is given
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  by the inspiration of God and is profitable for
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  doctrine, for reproof, for correction, for instruction
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  in righteousness. 2 Timothy 3, verse 10. So,
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  our understanding, I want everybody to write
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  this down. Our understanding of the scripture,
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  our understanding of the scripture, I want everybody
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  to write this down. Our understanding of the
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  scriptures, is very vital. Our understanding
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  of the scripture is very vital to our worship
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  of God. Our understanding of the scripture is
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  very vital to our worship of God. And the reason
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  is that when a scripture, or let me say the text
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  of the scripture, whenever it is misinterpreted,
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  whenever a text of the scripture is misinterpreted,
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  a major truth is lost. I will take it again.
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  Our understanding of scripture is very vital
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  to our worship of God. Whenever a scripture or
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  a text of a scripture is misinterpreted, a major
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  truth is lost. Are you writing it? A major truth
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  is lost and that affects our worship of God.
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  So on this basis, We are saddled with the responsibility
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  of what? Of getting our understanding or the
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  interpretation of scriptures right. Never get
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  that. I'm going to take it again. Our understanding
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  of scriptures is very vital to our worship of
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  God. And why is it like that? Because when you
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  misinterpret a text of the scriptures, right,
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  a major truth is lost. And when the major truth
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  is lost, your worship of God cannot be right
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  because the truth of his word has been lost,
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  right? So I now said on that basis, we are started
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  with the responsibility of getting our interpretation
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  of what the scriptures write. So today we are
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  going to be looking at something very, very fundamental
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  to Christianity or let me say to the word itself.
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  You know, there is this, preconceived notion
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  that we all have about why did Jesus come, right?
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  Why you have heard the word salvation, salvation,
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  why did Jesus come? Why am I here on earth? And
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  the center point of all of this at most times
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  is the word sin, right? You get that sin. When
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  they ask you, are you saved? You say yes. And
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  when they ask you, how do you know you are saved?
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  You say, Jesus Christ died for my sins, right?
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  He was buried and resurrected again the third
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  day, right? Am I right? So now, but then, when
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  they ask you, when they ask, so there's this
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  notion that we have or this understanding that
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  circulate around about sin and that may, and
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  it is the understanding of what we inherited
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  Adam's sin. That is what Christ came to die for.
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  It's the sin of Adam that has been transferred
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  to every one of us. Who has that? You believe
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  that, right? Who else believes that? That you
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  inherited Adam's sin? What's your name, brother?
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  Eric. Eric. So what do you believe about that?
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  About saying, you know, Adam's sin, salvation,
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  and all of that? Like, I mean, can you tell me
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  about the... We are also... You suffer for the
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  sin of Adam, right? Okay. So, yeah. So, I will
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  move on. So that is what most of us know, right?
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  Like you said, they believe it's right. So, okay.
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  So, now, let us look at the Bible. Let us ask
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  a question. Let us ask a basic question. First
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  of all, what is sin? Write that question down.
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  What is sin? What is sin? If I put that slide
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  up, what is sin? Yes. So, I wrote here, I said,
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  sin is not eating God. that is yielding to God,
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  or it's rebellion against God's word. And what
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  do I mean by God's word? His law, his commandments,
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  his promise. And I further it by saying God's
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  law is God's commandments, right? It is God's
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  charge. It is God's voice. It is his doctrine
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  and principle. And we will open our Bibles to
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  Genesis 26, verse 5. Let's see something there.
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  Genesis 26, verse 5. So, I will read. It says,
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  because that Abraham obeyed my voice and kept
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  my charge, my commandments, my statutes, and
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  my law. So, look at Genesis 26, verse 5. I want
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  all of us to pay attention. Look at your Bible.
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  Genesis 26, verse 5. Look at your Bible. So,
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  it says, because that Abraham obeyed my voice
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  and kept my charge. my commandment, my statutes,
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  and my law. So now I want to look at something
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  there. So he said my voice, number one, my charge,
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  my commandment, my statutes, and my laws. So
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  these five things are not five things. They are
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  one thing that explains each other. The charge
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  is the same as the law, the same as my commandment,
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  the same as my voice. the same as my statues,
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  right? Then it says something like, Abraham obeyed
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  my voice, right? Obeyed, to obey means to yield,
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  which is what, that word, heeding. H -E -E -D.
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  Heeding means to obey. So Abraham obeyed what?
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  His voice, his commandment, his law. So now what
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  do we call sin? We said, sin is not heeding God
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  or it's rebellion against what God's word, right?
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  So now, I said, Though God gave man what is called
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  free will, it is not to be exercised outside
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  God. And we see that in Genesis 2, 16 to 17.
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  Genesis 2, Genesis chapter 2, verse 16 to 17.
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  That says, and the Lord God commanded, we have
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  seen that word commandment again, right? This
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  word, commandment, right? So let's look at our
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  Bible, please. Genesis 2, verse 16. Let's look
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  at our Bible. Genesis 2, verse 16 says, And the
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  Lord God commanded the man. Commanded the man.
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  He gave man a commandment, right? Don't forget,
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  the word voice, charge, commandment, law, statutes
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  are the same thing, right? So now we are reading
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  in Genesis 2, verse 16, it says, And the Lord
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  God commanded. That is, he gave man his law.
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  He gave man his commandment. And what is that
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  commandment in verse 16? Of every tree of the
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  garden, thou mayest freely eat. Now verse 17
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  says, but of the tree of the knowledge of good
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  and evil, thou shalt not eat of it. For in the
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  day that thou eat thereof, thou shalt surely
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  die. So now what do we see here? We see God giving
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  a commandment. So by giving man a commandment,
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  it implies that man is capable of what? Of yielding
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  to the commandment or not yielding. Right? Because
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  when you look at verse 17, verse 17 says, but
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  of the tree of good and evil, thou shalt not
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  eat of it. For in the day that thou eatest thereof,
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  thou shalt surely die. That is, I want you to
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  what? I've created you in your makeup. I give
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  you what? The ability to decide what you want
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  to do. Right? But see, in as much as I have given
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  you the ability to choose, now, this is what
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  I want you to choose. But if you should do contrary
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  to this, this is the consequence. Are you getting
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  me? Are you getting me? So God said to man, he
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  said, Verse 16 again. Let's read this again.
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  Let's look at our Bible. I want us to look at
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  our Bible. Can we all echo it? Verse 16 to 17.
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  One, two, go. Please. Can we all echo it? Verse
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  17. So do we all see the fact that man has the
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  ability to choose? Right? And we also see that
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  there is consequence for whatever the action
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  of man is. Right? Right? Verse 16 says, Verse
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  16 says, Do not God command man, saying, Of every
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  tree of garden thou mayest freely eat, but of
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  the tree of good and evil thou shalt not eat
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  thereof. For in the day that thou eat thereof
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  thou shalt surely die. But if you eat of the
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  tree of life, you will watch, you will live.
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  That's the consequence of what? Heeding to God's
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  instruction. Right? But the consequence of going
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  out of it is what? You shall surely what? Die.
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  Right? So that what now alludes to our divination
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  of sin. And what's our divination of sin? Are
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  we all on the same page? Do you agree with that?
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  You don't? You don't understand? So this is what
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  I'm saying. Okay? So, We define sin as what's
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  not yielding, yielding God, or let me say obeying.
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  Obeying. The word sin is the word chata, which
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  means to miss a mark. It is derived from the
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  concept of an archer. When an archer wants to
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  shoot an arrow, the archer is a target. So when
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  he shoots, if he did not hit the target, he missed
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  that mark. He missed the target. That is sin.
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  That is sin. So now, bringing that, bringing
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  that input into what relationship between God
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  and man now. So God gave man a commandment, which
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  is also what carry out. Now, when man goes out
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  of that commandment, he missed the target, which
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  is the commandment, right? So when he goes out
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  of the commandment, what is that called? Sin.
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  Chata. right? Missing the mark. But when he stick
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  to the commandment, he did not sin, right? So
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  that explains the concept of sin as what? When
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  you miss a mark, right? And what is the mark
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  here? God's commandment, right? So we now use,
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  we're now citing an example of Adam. So God gave
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  him an instruction, a law, a commandment. And
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  the law here is what? We see an instruction.
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  We see the consequence of what each action. There
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  are two actions you can take. It's either you
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  obey or you do not obey. When you obey, you have
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  what? The consequence. When you disobey, there's
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  also what? A consequence. Are we on the same
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  page? So now, and how is man able to obey or
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  disobey? Because man has what we call what? Free
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  will. Are we getting it? That explains what I
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  said, yeah. So God doesn't force his choice on
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  man, but it is expected of man by God, from God,
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  to act in accordance to his will. Do we get that?
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  So what is sin? All right. So not yielding to
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  God's word, is it an automatic thing or a choice
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  that you decide what to carry out. Exactly. So
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  that makes sin words a choice, an action, right?
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  So do this, then I will react to what you said
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  to me by taking an action, either doing it or
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  not doing it, right? So that is what is called
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  sin. So let's go further. Next one, yeah. So
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  I said the word sin was first applied to describe
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  an action of man. In Genesis 4. What I meant
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  here is that what the first place you're going
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  to see in the Bible, you see the word sin. It's
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  in what? It's in Genesis 4, verse 7. Let's go
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  there. Genesis 4, 7. That's the first place you're
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  going to see the word sin. Actually, I put it
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  here. So it said, if thou doest well, this is
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  KJV. If thou doest well, shalt thou not be accepted.
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  And if thou doest not well, sin lies at the door.
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  And unto thee shall be his desire, and thou shalt
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  rule the vine. So what do we see here? Like I
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  said, the word sin, the word was chata, right?
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  The word chata, which implies to miss, to forfeit,
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  to lack, or an absence of something. So now,
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  let's examine this Genesis 4, 7. It says, If
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  thou doest well, shalt thou not be accepted.
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  And if thou doest not well, seen light at the
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  door. So this is God speaking to Cain, right?
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  So Cain and Abel offered a sacrifice already
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  to God, but then Cain was rejected, but Abel
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  was accepted. Why was Abel accepted? Why was
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  Cain rejected? The later writers, for example,
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  Hebrews 11, verse 6. Let's go there. Hebrews
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  11, verse 6. Hebrews 11, verse 8. It says, if
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  you are there, please type or read. Hebrews 11,
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  verse 4, sorry. Yeah. Exactly. Exactly. So, we
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  see that Abel offered what? By faith. And which
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  is the contrary of what Cain did, right? So,
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  and you will now see, God is telling us, if thou
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  doest well, it's an action. An action of Cain,
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  right? If thou acted well, and what is that action?
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  By faith. So, Cain didn't offer by faith, but
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  we see Obed who did, right? And Abel was accepted,
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  Cain was rejected. And what causes their rejection?
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  what they did. Right? What they did. Abel offered
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  by faith. Cain offered not by faith. Right? And
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  which causes was Abel accepted and Cain rejected.
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  So you will see, God places the responsibility
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  on Cain. He said, if thou doest well, shalt thou
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  not be accepted? So we see that sin is not When
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  it comes to individuals, I mean about you, sin
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  is your responsibility. What you do. What I do.
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  Right? Do I do it right? If I do it right, I
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  do not sin. If I do not do it right, that is
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  sin. I missed the mark. Are you getting it? Are
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  you understanding what sin is? So, I said, Genesis
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  4, 7 shows that Cain did not heed God's instruction
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  and was described in his action. which is the
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  demonstration of his choice. The writer of Hebrews
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  made us understand that the offering of Abel
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  was by faith, which is a contrast to Cain. That
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  is, Cain did otherwise. So faith is his substance
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  here, leading to God's word. Why Cain did not?
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  We describe God's sin. Go to the next slide,
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  please. So, where I asked the question also,
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  I said, how is sin describing these scriptures?
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  So we can write this sin is described as iniquity,
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  as trespass, disobedience. So we can write this
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  and the verses, please. Let's put those down
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  and the verses. So we see in Genesis 15, 6, it
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  was described as iniquity. These are just additional
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  information. to make us understand what sin is.
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  So right, iniquity, the trespass, disobedience,
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  let's put that down. Let's put that down. Right.
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  Iniquity, put the Bible verse there. Trespass,
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  the Bible verse. Disobedient, and the Bible verse.
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  All of this, all these ones here, you can get
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  it on your concordance. We're going to talk about
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  the concordance at the end of the teaching. So,
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  we'll be doing things like this a lot in this
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  particular teaching because the Bible that we
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  have, are we listening? The Bible that we have
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  was not written in English. It was written in
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  Hebrew and Greek. So we have, of course, to always
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  refer back to the original language in which
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  they are written in so that we can understand
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  what the writer is intending or what the writer
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  is saying. So that's why you will see, like I
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  wrote here, I said the word iniquity is from
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  the word avon. It implies an action done towards
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  another and towards God's promise of life. This
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  is to understand better what the word is communicating
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  because the Bible is not a... English as it looks,
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  right? So that's one of the rules of Bible interpretation
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  of arriving at the right interpretation of the
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  scriptures. That is, we go to the original language
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  to get the meaning of whatever is going on there.
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  So sin is described as iniquities in the scriptures.
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  It's described as trespass. It's described as
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  disobedience. Let's also put this in mind because
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  it will come in handy as we go. So, Let's ask
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  another question. So we have answered the question
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  of what is sin. Do we understand what sin is
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  now? What does sin mean? Not hidden to God's
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  word, to miss the mark, right? Okay. So, and
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  we have seen how sin is described also in scriptures.
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  It's described as trespass, iniquity. You write
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  it down. Iniquity, trespass, disobedience, right?
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  Are we together? Are we together? Okay. I might
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  call someone to just do a teach -back. So, please,
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  let's pay attention, okay? I might call my brother
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  there that is smiling. Do a teach -back to us
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  what you have learned since. You understand what
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  I'm saying? So, let us pay attention as we go,
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  okay? Because the goal of this teaching is to
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  make us understand sin. So we don't just want
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  to come and just go and attend five -year -old
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  school and just start this thing. So we want
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  to understand what we are doing here. So let's
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  ask another question. And the question is, is
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  sin natural or supernatural? Is sin natural or
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  supernatural? Is sin natural or supernatural?
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  And we will be examining two examples. Two examples
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  from the scriptures. which is Genesis 3, Genesis
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  4. Genesis 3, Genesis 4. Write is sin natural
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  or supernatural and write the scriptures. Genesis
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  3, Genesis 4. Now write Genesis 6 and Genesis
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  11. That will be our assignments. Write Genesis
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  6 and Genesis 11. Put assignments in front of
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  it. We will go and study those two chapters,
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  Genesis 6 and 11 and see is sin supernatural
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  or natural there. Genesis 3, Genesis 4, we explain
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  it here. But Genesis 6 and Genesis 11, we are
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  all going to go and go and do the assignment
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  and understand is sin natural or supernatural
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  there. So, you know, like I'm giving us an example
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  here. So, go and study Genesis 6 and Genesis
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  11 and see is sin natural or supernatural. And
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  every one of us are going to be submitting the
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  assignment. I want it done in the A4 sheets,
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  not inside your book. Right now, you are going
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  to submit it. Yes, you are laughing. Okay. So,
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  you will go home and examine Genesis 6, Genesis
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  11. And you know, I don't want you to say it
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  is supernatural or it is natural. I want you
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  to explain how it is natural or how it is supernatural.
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  Okay? So, let's go. Genesis 3. So, let's go to
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  our Bibles. Genesis 3, we are going to be reading
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  from verse, let's start from verse 1. Is sin
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  natural or supernatural? That's our question.
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  So Genesis 3 from verse 1. It says, Now the serpent
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  was more cunning than any beast of the field
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  which the Lord God had made. Verse 1. Genesis
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  3 verse 1. Now the serpent was more cunning than
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  any beast of the field which the Lord God had
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  made. And he said to the woman, As God indeed
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  said, You shall not... eat of every tree of the
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  garden. And the woman said to the serpent, We
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  may eat the fruit of the trees of the garden,
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  but of the fruit of the tree which is in the
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  midst of the garden, God has said, You shall
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  not eat it, nor shall you touch it, lest you
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  die. Then the serpent said to the woman, You
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  will not surely die. So first of all, let's pay
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  attention to that what happened. That what happened
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  was also used in Genesis 4 verse 5. Let's go
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  there. Genesis 44, verse 5. The word serpent
• 26:31
  was used. Genesis 44, verse 5. Genesis 44, verse
• 26:43
  5. The word serpent was used. Can someone read
• 26:48
  it for me, please? Read verse 5 and 15. Genesis
• 26:52
  4, 5 and 15. Can someone read it? 44 verse 5.
• 27:03
  44 verse 5. Genesis 44 verse 5. Genesis 44 verse
• 27:08
  5. Genesis 44. Yes. That word divination there
• 27:21
  is the word serpent. Now go to verse 15 of that
• 27:24
  same chapter. Verse 15. Now divination is the
• 27:39
  word serpent. Let's go to Leviticus 19 .26. Leviticus
• 27:46
  19 .26. If you are there, you can read. If you
• 27:56
  are there, you can read. You can read if you
• 27:58
  are there. Leviticus 19 .26 Leviticus 19 .26
• 28:06
  The same word divination. So this word sapientie
• 28:17
  is the word nakash in Hebrew and it implies divination,
• 28:22
  a diviner. And it also implies one who opposes
• 28:26
  an opposition, right? Let's say, are you listening
• 28:30
  to me? Let's say you want to buy a car, right?
• 28:38
  You have your money on your hand and you went
• 28:41
  to the garage and I came and I said, no, you're
• 28:45
  not buying this car. At that point, what I'm
• 28:49
  doing is what? I am being a serpent. To you.
• 28:54
  Because I am opposing. What you want to do. That
• 28:59
  is the meaning of the word serpent. And that
• 29:02
  is why. In Matthew 16. Jesus called Peter. That
• 29:09
  same word. He said get behind me Satan. That
• 29:13
  is the same word. In the Greek. That is the word
• 29:15
  an opposer. He called Peter Satan. He said get
• 29:19
  behind me Satan. Why? Because he is opposing.
• 29:22
  is caused. So, anoposa is what? A serpent, a
• 29:26
  diviner. And this word, serpent here, without
• 29:30
  no much exegesis, you could see for yourself
• 29:32
  that it's not a literal serpent, right? Because
• 29:35
  serpents don't talk. Do snakes talk? They don't
• 29:40
  talk. So, you could see that it's not what? A
• 29:42
  literal serpent. It's conversing. So, this is
• 29:45
  what Moses will implore to communicate. Someone,
• 29:50
  a being that opposes God's plan. Because look
• 29:53
  at what he said in verse 4. Remember, God said
• 29:57
  to Adam, he said, the day you eat of it, you
• 30:01
  shall die. In Genesis 2 .17. Do you remember?
• 30:05
  So now in Genesis 3 now, verse 4. Then the serpent
• 30:10
  said to the woman, you will not surely die. So
• 30:14
  what was God's command? You will what? You will
• 30:17
  die. If you eat of it. But look at what the serpent
• 30:20
  said. You will not surely die. That opposes God's
• 30:25
  command. Right? So you could see it when you
• 30:29
  read the narrative. You could see the meaning
• 30:32
  of that word serpent there. That is someone that
• 30:35
  opposes God. Not necessarily God, but anybody
• 30:40
  that opposes your action. You might be the bad
• 30:42
  person, but if a good cause is opposing your
• 30:45
  bad cause, that good cause is a serpent unto
• 30:47
  you, while you also are a serpent unto the good
• 30:50
  cause also. So it's an opposer. So the serpent
• 30:53
  here, this being here is a supernatural being.
• 30:57
  And we see when you read the conversation, so
• 31:01
  when this being speaks to Eve, Eve having known
• 31:05
  what God said, because he said it, he said, He
• 31:10
  said it was more cunning than the beast of the
• 31:12
  field. We did not go that way. And said to the
• 31:13
  woman, as God in this said, you shall not eat
• 31:15
  of the tree of the garden, right? And the woman
• 31:17
  said to the serpent, we may eat of the fruit
• 31:19
  of the trees of the garden, but of the fruit
• 31:22
  of the tree, which is in the midst of the garden,
• 31:25
  verse 2, chapter 3, God said you shall not eat.
• 31:28
  So which means that what Eve knows God's commandment,
• 31:32
  right? Are you with me? So Eve knows what God
• 31:39
  said they should not do. But then this happened.
• 31:43
  This supernatural being came to Eve and said
• 31:46
  to Eve, you will not surely die. So when this
• 31:49
  supernatural being spoke to Eve, that influences
• 31:52
  Eve's action towards God's word. So what did
• 31:57
  Eve do? Let's read verse 5. For God knows that
• 32:02
  in the day you eat of it, your eyes will be opened
• 32:05
  and you will be like God, knowing good and evil.
• 32:08
  Genesis 3 verse 5. Let's read our Bible. I want
• 32:11
  us to look at our Bible. Please. Everybody, I
• 32:15
  want you to look at your Bible. Genesis 3 verse
• 32:18
  5. Let's have a verse 5. Can we read together?
• 32:23
  Alright. One, two, let's go. So when the woman
• 32:26
  saw that the tree was good for food, that it
• 32:30
  was pleasant to these eyes, a tree desirable
• 32:32
  to make one wise. She took of its fruit and ate.
• 32:35
  She also gave to her husband with her, and he
• 32:38
  ate. Then the eyes of both of them were opened,
• 32:41
  and they knew they were naked, and they sewed
• 32:43
  fig leaves together and made themselves covenants.
• 32:46
  So, question. What influenced their action? The
• 32:53
  serpent. Is the serpent a natural being or a
• 32:56
  supernatural being? Okay. So sin has an influence,
• 33:02
  right? That is going against God's word has an
• 33:06
  influence. And the influence of that is what
• 33:08
  a supernatural being, there's always a supernatural
• 33:10
  being influencing whatever goes against God's
• 33:15
  word. And it's an opposition to God's word. A
• 33:18
  supernatural being is always what's involved.
• 33:22
  Do we get that? So we're seeing that the sin
• 33:26
  of Adam and Eve as was the activity of a supernatural
• 33:29
  being that Moses described as what happened,
• 33:32
  right? So, having seen that, let's go to chapter
• 33:36
  4. Chapter 4. Genesis chapter 4. Let's see the
• 33:42
  Abel and Abel chapter 4. Yes. So, let's read
• 33:52
  from verse 1. Chapter 4, verse 1. So, I will
• 33:57
  read. Now Adam knew Eve, his wife, and she conceived
• 34:00
  and bore Cain and said, I have acquired a man
• 34:03
  from the Lord. Then she bore again, this time
• 34:05
  his brother, Abel. Now Abel was the keeper of
• 34:08
  the sheep, but Cain was the tiller of the ground.
• 34:10
  And in the process of time, it came to pass that
• 34:12
  Cain brought an offering of the fruit of the
• 34:14
  ground to the Lord. Let us look at our Bible.
• 34:17
  This is our Bible. Genesis chapter 4. Now we
• 34:22
  are in verse 5 now. Let's read verse 5. Let's
• 34:26
  read chapter 4, verse 5. But he did not respect
• 34:29
  Cain and his offering, and Cain was very angry,
• 34:33
  and his countenance fell. Right? So the Lord
• 34:37
  said to Cain, Why are you angry, and why has
• 34:41
  your countenance fallen? If you do well, will
• 34:45
  you not be accepted? And if you do not do well,
• 34:49
  sin lies at the door, and its desire is for you,
• 34:54
  but you should rule over it. Now Cain talked
• 34:57
  with Abel his brother, and it came to pass, when
• 35:01
  they were in defeat, that Cain rose up against
• 35:03
  Abel his brother and killed him. Then the Lord
• 35:06
  said to Cain, Where is your brother? He said,
• 35:08
  I do not know. Am I my brother's keeper? And
• 35:11
  he said, what have you done? The voice of your
• 35:12
  brothers cries out to me from the ground, right?
• 35:15
  Now, our emphasis is on verse 7. So, it says,
• 35:22
  if you do well, will you not be accepted? And
• 35:25
  if you do not do well, sin lies at the door.
• 35:30
  Now, that word lied, like I said, like I wrote
• 35:32
  here, is the Hebrew word rabat, which implies
• 35:35
  to crouch. You know the way... A lion walks,
• 35:39
  right? The way a lion crouch, yeah. So this word,
• 35:42
  this word light implies that there is a being
• 35:46
  there, right? There is a being. A being. The
• 35:49
  word light is the word rabat, which implies to
• 35:52
  crouch, right? It says, seen crouch at thy door.
• 35:58
  Are you getting it? Seen what? Crouch at thy
• 36:02
  door. To lie down, to, you know, crouch at thy
• 36:07
  door. And this refers to a supernatural being,
• 36:10
  right? So now, after God said to Cain that sin
• 36:14
  lies at your door, that is, in verse 5, what
• 36:17
  do we see? Not verse 5, verse 8, what do we see?
• 36:22
  Now Cain talked with his brother Abel, right?
• 36:25
  And it came to pass when they were in defeat
• 36:28
  that Cain rose up against Abel, his brother.
• 36:31
  What did he do? He killed him, right? So we see...
• 36:36
  The supernatural being having the influence again
• 36:39
  on who? On Cain. And what did Cain do? Cain killed
• 36:43
  Deborah. You know, the fun, interestingly, about
• 36:46
  Cain, God told Cain that C, C, light at the door.
• 36:54
  Right? He warned him so that he can retrace and
• 36:59
  not do whatever he wants to do. But what did
• 37:02
  Cain do? He went ahead. Because of what? It's
• 37:05
  an influence. When sin, whenever you see sin
• 37:09
  in the world, you see, it is not natural, right,
• 37:12
  for God to tell you something and you will not
• 37:16
  yield to what God said to you. It is not natural.
• 37:21
  And in every instance, even in Genesis chapter
• 37:24
  6, Genesis chapter 11, we will see what? An influence
• 37:29
  of a supernatural being. If you go for evangelism
• 37:33
  today, and you go and evangelize, you might come
• 37:38
  to a point with this fact, that what everybody,
• 37:41
  that when you preach the gospel too, and they
• 37:44
  reject, it is annoying, it is not annoying by
• 37:48
  once, you should know, the Bible doesn't understand
• 37:51
  that what, there is an involvement of supernatural
• 37:54
  being here. You know, he said, if our gospel
• 37:57
  be heed, it is heed to those who are what? The
• 38:03
  God of this world has what? Blinded. So there's
• 38:08
  always an involvement of what? Supernatural being
• 38:11
  in sin. So I want you to go to Genesis 6 and
• 38:16
  Genesis 11. I want to see your explanation of
• 38:19
  how what? The supernatural being is involved
• 38:22
  in what? In the sin that was committed there.
• 38:26
  So let's move on. Let's move on. So is sin? Natural
• 38:32
  or supernatural? What's your question? My question
• 38:43
  is God's plan in the beginning was for us and
• 38:48
  why is it that the serpent said that for God
• 38:54
  knows that when you eat for me the eye will be
• 38:57
  opened and you will not be like God. Why did
• 39:01
  God Very good question. So I get your question.
• 39:07
  So now God spoke, serpent spoke. Now when you
• 39:13
  go to chapter three, what was the description
• 39:17
  of the serpent? Now the serpent was more cunning.
• 39:21
  What does cunning mean? Crafty, a master of deception,
• 39:27
  right? Crafty than any beast of defeat. who the
• 39:31
  Lord God had made, right? So this description
• 39:34
  of a sapient is what's called crafty, corny,
• 39:37
  deception, right? So whatever thing that is coming
• 39:42
  from the mouth of a sapient, what do you expect
• 39:44
  it to be? And for a fact, what you mentioned
• 39:49
  in verse five, when it says, for God knows that
• 39:53
  in the day you eat of it, your eyes will be opened
• 39:55
  and you'll be like God, knowing good and evil.
• 39:57
  That word God there in verse 5 is the same word
• 39:59
  used for Almighty God, Elohim, right? But then
• 40:03
  when you go, it's a word that's a reference to
• 40:05
  what supernatural beings also. That is, a man,
• 40:09
  man would be like what supernatural beings also.
• 40:12
  And it is the same word that the psalmist used
• 40:14
  when he said, who is man? He was talking to God.
• 40:19
  He said, who is man that are mindful of him?
• 40:23
  Or the son of man that thou visitest him. You
• 40:25
  made him a little lower than the angels. That
• 40:29
  word angels there is the word Elohim. The same
• 40:32
  word here. And it is referenced for what supernatural
• 40:35
  beings. That is, what the devil is saying to
• 40:39
  Adam and Eve here is that God knows that when
• 40:42
  you eat it, you will become like what them, supernatural
• 40:45
  beings. God, they are supernatural beings. Right?
• 40:49
  But don't forget. In man's makeup, when God made
• 40:53
  man, what did God give to man? He gave him dominion
• 40:55
  and authority. Right? So now, devil is now speaking
• 41:00
  to man. He said, when you eat of this thing,
• 41:03
  God knows that you will come like God, like a
• 41:06
  supernatural being. But that was not the plan.
• 41:09
  And that's actually deception because when man
• 41:11
  ate of that fruit, did he become like supernatural
• 41:13
  beings? Did he? He's still at the body. So what
• 41:18
  does that tell you? That was what deception at
• 41:21
  its peak. You get it? Are you cleared? Of course,
• 41:39
  it's going against God's plan, like I said. God's
• 41:45
  plan is that these guys don't eat of the tree
• 41:48
  of life. Now, when God made man, he gave man
• 41:54
  instructions, he made himself known to man, he
• 41:58
  made himself known to man in ways, right? So
• 42:01
  now, when you read that when they ate of the
• 42:04
  tree of good and evil, they knew that they were
• 42:07
  naked. That was to explain what are setting.
• 42:14
  Now, they know They now know good and evil. That's
• 42:20
  why Paul said, by man sin came into the world.
• 42:24
  So now there's an entity that was introduced,
• 42:27
  right? Now, that was to explain that whatever
• 42:31
  has happened to these guys, because when God
• 42:35
  created them, they don't know that before, right?
• 42:37
  Now a new thing has entered now. You're going
• 42:39
  to see it. So they have brought in an entity,
• 42:43
  right, into the world. sin, right? Going against
• 42:47
  God's word. Now, they can now see that they are
• 42:50
  naked. Now, funny enough, when God came to them,
• 42:54
  what did God say? He was saying, where are you?
• 42:58
  Is God oblivious of where they are? Huh? He knows.
• 43:04
  Why is he asking? Huh? Why is he asking? He is
• 43:14
  asking to see their opinions. See if they understand
• 43:21
  why they did it and how their feelings depend
• 43:26
  on it. Okay. Very good reasoning. I like that.
• 43:31
  So, I like that, like I said, that's a very good
• 43:35
  reasoning. So, that is to show that what something
• 43:38
  new has entered, which was called what? He explained
• 43:43
  in Romans 5. We're going to get there. Okay?
• 43:46
  So, just tickle me. So, where are we? So, is
• 43:49
  sin natural or supernatural? Huh? Wait, I think
• 43:56
  I didn't answer your question. So, your question
• 43:58
  is, God wants man to know him. That was his intention.
• 44:03
  That was his intention. But then, he doesn't
• 44:06
  want them to eat of the tree of not even good
• 44:08
  and evil, which if they had ate, they would know
• 44:10
  that they are naked. and they were able to know
• 44:12
  many things. Okay, so now this is the point.
• 44:15
  Let me give you a scenario. Let's say you're
• 44:19
  a developer, someone that develops robots, right?
• 44:23
  You are the one that creates these robots. So
• 44:26
  you have the way, you have a way, you want these
• 44:29
  robots to work, right? So there is what the producer's
• 44:35
  manual, because it's God that creates you. Is
• 44:38
  it the devil that creates you? No. So you are
• 44:41
  to follow what your creator's manual. Because
• 44:45
  in fact, when God created man, he said, keep
• 44:49
  and guide. He gave man a priestly office in the
• 44:53
  garden. Right? So he placed man where he wants
• 44:57
  man to be. And placed where he wants them to
• 45:01
  be. Right? So when the devil came to Adam and
• 45:08
  Eve, This is the devil introducing them to something
• 45:12
  different from what God wants for them. Okay?
• 45:16
  So if it's about knowing God, God has his way
• 45:19
  of man knowing him. Right? God has his way of
• 45:23
  man knowing him, which is not the way the devil
• 45:27
  did. And now the plan of God is what? Family.
• 45:32
  He wants to relate. but with humans, right? God
• 45:36
  will have, the plan and purpose of God is what?
• 45:40
  The earth will be filled with his glory, his
• 45:42
  family, right? On earth. He wants to relate with
• 45:45
  humans and they will know him, right? Which is
• 45:49
  why he even had to become a man so he can know
• 45:52
  who he is, right? So he had his own way of making
• 45:56
  himself known. But the devil introduced what
• 46:00
  is not in God's plan to man. That's our question.
• 46:06
  We'll catch up. So, yeah, so is sin natural or
• 46:15
  supernatural? Sin as I was a supernatural influence
• 46:20
  on man, right? So let's go, let's go. So now
• 46:24
  coming down to the concept of original sin, the
• 46:28
  concept that the fact that Adam sinned, Adam
• 46:31
  is the first man. So when he sinned, Everybody
• 46:34
  that came after Adam, they inherited Adam's sin.
• 46:38
  That concept. So we are going to examine it now.
• 46:41
  The original sin concept, in fact, we believe,
• 46:44
  read by some, that Adam's sin passed to all men,
• 46:47
  right? That Adam's sin passed to all men, and
• 46:53
  that suggests that since Adam is the first man
• 46:55
  that sinned, everyone born afterwards and to
• 46:58
  date are born with a sin nature inherited from
• 47:01
  Adam. Now, how many of us are of this opinion
• 47:09
  up to now that we inherited Adam's sin? One,
• 47:16
  two, three. What about you? One, two, three.
• 47:21
  What about you? What about you? No? Michelle?
• 47:26
  No? What about you? Brother Olive? You? You don't?
• 47:34
  One, two, three. What about you, brother? You
• 47:38
  are here at four. What about you, my brother?
• 47:42
  You don't believe it? Okay. What about you? You
• 47:52
  are not out there. What about you? So, we have
• 47:54
  one, two, three, four. Yeah. So, yes. I will
• 48:00
  have to be conversing with. The four of you,
• 48:03
  mostly in this class, in this particular lesson.
• 48:08
  So, the concept of original sin is the belief
• 48:11
  that since Adam is the first man, his sin was
• 48:15
  passed, was inherited by any other being that
• 48:18
  came of time. Right? That is the notion, right?
• 48:21
  That is the belief. But then, let us question
• 48:25
  this concept. So, in Bible interpretation, for
• 48:28
  a doctrine to be established, right? It must
• 48:31
  first of all have its roots in what we call in
• 48:36
  our day the Old Testament. Number one. Or let's
• 48:41
  even break it down. It must first of all have
• 48:44
  its roots in what we call the Torah, the first
• 48:46
  five books of Moses, Genesis, Exodus, Leviticus,
• 48:50
  Numbers, Deuteronomy. That is, if you are going
• 48:52
  to establish any doctrine, any Christian doctrine,
• 48:55
  for you to know you are on the right path, the
• 48:59
  beginning, The first and fundamental is what
• 49:03
  it must find its roots in Moses' writings, which
• 49:08
  is the first five books of Moses. That is, I
• 49:11
  should come to you and lay a claim, and I can
• 49:14
  situate it clearly. In those first five books,
• 49:17
  I am wrong. And why is it like that? Because
• 49:22
  every other writer of the scriptures writes from
• 49:29
  Moses. Let me give you an example. When Matthew
• 49:41
  wants to begin his gospel, go to Matthew 1 .1.
• 49:55
  Matthew 1 .1. I want you to read for me, sister.
• 50:04
  Yeah, this was your name? Elin. Okay, please
• 50:09
  let me read Matthew 1 .1. Matthew 1 .1, Matthew
• 50:13
  1 .1, Matthew 1 .1. So you see a name there.
• 50:47
  He said David and who? Abraham. So that means
• 50:50
  if you want to understand who Jesus is, you have
• 50:53
  to understand two characters. When you are reading
• 50:55
  the book of Matthew, you want to understand who
• 50:56
  Jesus is. Primarily, you need to read two characters,
• 50:59
  first of all, David and Abraham. So the question
• 51:02
  is, where is Abraham? From? Which book do you
• 51:05
  find, Abraham, in the Bible? Genesis. So you
• 51:08
  need to read the book of Genesis. So Matthew
• 51:10
  is writing from what? The book of Genesis. Now
• 51:13
  we go to Matthew 4. Matthew 4 writes about the
• 51:15
  temptation of Jesus Christ. And he writes it
• 51:18
  from the Exodus of Israel. He writes it from
• 51:24
  the story of Israel. We can go, because of time,
• 51:27
  we can go and read Matthew 4. Read about the
• 51:31
  temptation of Jesus Christ and you'll be hearing
• 51:33
  things that are directly from Exodus. He said,
• 51:36
  he was led into the wilderness to be tempted.
• 51:39
  Who were in the wilderness to be tempted? 40
• 51:43
  days and 40 nights. So you will be seeing much,
• 51:48
  you're writing from what? So when you go throughout,
• 51:51
  even Paul himself, Paul said, for whatsoever
• 51:53
  things are written aforetime are written for
• 51:56
  our learning. What are the things written aforetime?
• 51:59
  The books of Moses, the prophet, the Old Testament,
• 52:02
  right? They are written for our learning that
• 52:04
  we, through the patience and comfort of the scriptures,
• 52:05
  we might have hope. When you go to 1 Corinthians
• 52:08
  10, 11, you will see the same thing there. So,
• 52:12
  the books of Moses is fundamental to Christian
• 52:15
  theology. So, for you to establish any doctrine,
• 52:17
  you must first of all situate this doctrine within
• 52:20
  the book of Moses. Now, going further, the prophets,
• 52:25
  beginning from Joshua. to Malachi. You must find
• 52:30
  that doctrine there. Why? Because they wrote
• 52:32
  from Moses. Joshua 1 .8. This book of the law.
• 52:37
  Which book of the law is that? Moses' book. It
• 52:40
  shall not depart from your mouth. Because Joshua
• 52:42
  has not been written in that time. So what is
• 52:44
  he reading from? Moses. Genesis. So when other
• 52:49
  writers are coming, they are also reading from
• 52:50
  the previous writer. They are writing from him.
• 52:53
  So you cannot So you are teaching any doctrine
• 52:57
  without those books. So when you come to the
• 53:02
  four gospels also, Paul will tell you, Paul wrote
• 53:08
  from the Old Testament, he wrote from the four
• 53:09
  gospels, and he wrote by revelation. So there
• 53:13
  are three sources. So the four gospels cannot
• 53:16
  be left out of your doctrine also. Right? Now
• 53:22
  finally, the epistles. So that means when you
• 53:26
  are traveling down from the Old Testament, Moses,
• 53:31
  you travel through to Malachi, you enter Matthew,
• 53:34
  Mark, Luke, John, Acts, then you get to Romans,
• 53:38
  Corinthians, then when you can situate a consistent
• 53:41
  doctrine now, now, you are halfway, you are above
• 53:46
  halfway. Right? Okay? So first of all, you must
• 53:50
  be able to establish your doctrine, which is
• 53:52
  not the question that we asked. Does this concept
• 53:55
  have an origin in the scriptures? The concept
• 54:02
  of we inherited Adam's sin, does it have a root?
• 54:08
  Can you explain it within the scriptures? Now,
• 54:12
  even before we read the Bible, I can tell you
• 54:14
  for a fact that there is no place that says because
• 54:20
  the father has sinned, Then the children will
• 54:24
  inherit the sin of their father. So let's just
• 54:28
  read these scriptures. Let's start with Deuteronomy
• 54:30
  1 .39. Let's start with Moses. Deuteronomy verse
• 54:34
  1. Deuteronomy chapter 1. Verse 39. Are we there?
• 54:58
  1 Thessalonians 1 Thessalonians 1 Thessalonians
• 55:31
  So we see what the children are not punished
• 55:35
  for what their fathers sinned. Right? Can we
• 55:39
  all see it? Can we all see it? Sister Eileen,
• 55:44
  can you see it? Okay. Can you see it, brother?
• 55:49
  One, two, three, four. When I'm asking questions,
• 55:51
  as far as we are in this paradigm, this particular
• 55:55
  thing, When I ask questions, I want to answer
• 55:57
  from the four of you. And my brother too, I want
• 56:00
  to answer from you too. So let's read Deuteronomy
• 56:03
  24, verse 16. Deuteronomy 24, verse 16. I would
• 56:13
  love Sister Helen to help me read that. Deuteronomy
• 56:16
  24. Oh, Brother David, you can read. You can
• 56:19
  read Deuteronomy 24, verse 16. Deuteronomy 24
• 56:28
  16 Did you see? Yes. for his own sin. So you
• 56:56
  bear your sin, I bear my own. Adam bears his
• 56:59
  sin, all of us bear our own sin. Okay. We'll
• 57:06
  get there. We'll get there, don't worry. So,
• 57:10
  but, what have you seen here in this scripture,
• 57:14
  Sister Eileen? Everybody bears their sin, right?
• 57:20
  Did you agree to that? Up to now. So now let's
• 57:23
  go to Ezekiel 18. No, let's go to 2 Kings 14
• 57:28
  .6. Write this down. You can go and read this
• 57:30
  at home because it is long. Ezekiel 18 .3 -20.
• 57:34
  You can read it at home. Let's read 2 Kings 14
• 57:38
  .6. 2 Kings 14 .6 2 Kings 14 .6 2 Kings 14 .6
• 58:32
  Verse 6. Did we all read that? What did we see?
• 59:08
  Everybody is responsible for the awards. So up
• 59:12
  to now, we have not seen anywhere that someone
• 59:14
  is responsible for anybody's sin. Let's read
• 59:16
  lastly. Jeremiah 31 Jeremiah 31 29 to 30 Jeremiah
• 59:28
  31 29 to 30. Jeremiah 31. Anybody can read for
• 59:34
  me. Sister Elaine. Sister... I'm forgetting your
• 59:41
  name. Crystal Bell. In those days, they shall
• 59:45
  say no more. The fathers have eaten cypress and
• 59:49
  the children sit at second age. But everyone
• 59:53
  shall die for his own iniquity. Every man who
• 59:56
  eats cypress shall be second. Did you see the
• 1:00:00
  word iniquity? For sins, right? I said put it
• 1:00:04
  in your mind. So everybody dies for their own
• 1:00:06
  sin. So we have not seen anywhere that is established
• 1:00:10
  that the father dies for the children, right?
• 1:00:16
  Okay. So, we have not seen anywhere where we
• 1:00:21
  inherit the sin from anybody, from anyone. The
• 1:00:25
  father doesn't pass down his sin. to the children,
• 1:00:29
  right? The children does not inherit sin from
• 1:00:31
  the father. Because what is sin? Sin is an action.
• 1:00:37
  Right? Why will you pass down your action to
• 1:00:39
  me? Are you seeing this? Don't forget, I want
• 1:00:46
  you to hold that in your mind. Sin is an action.
• 1:00:49
  It is not a genetic thing that you are passing
• 1:00:53
  down. Okay? Spiritually, it doesn't bode well.
• 1:00:59
  Physically, it doesn't bode well. Okay? Sin is
• 1:01:04
  what? An action. And don't forget, it means what?
• 1:01:07
  To miss the mark. Right? So, if sin means to
• 1:01:12
  miss the mark, then there must first of all be
• 1:01:15
  a mark set before me that I will miss. Imagine,
• 1:01:20
  because he's my brother, then he's short and
• 1:01:23
  narrow, he couldn't get the mark. Then he said,
• 1:01:26
  I have sinned. Does that make sense? Does that
• 1:01:29
  make sense? And who is God? God is what? A God
• 1:01:33
  of justice. To humans, to even humans, is that
• 1:01:37
  justice? That he missed the mark, then you said,
• 1:01:41
  I also missed the mark. While I have not even
• 1:01:43
  shot anything. Does that make sense? I have not
• 1:01:48
  shot any arrow. Then you said, I missed the mark.
• 1:01:51
  I'll be looking at you like, how far now? So
• 1:01:55
  there must be, a mark for me to miss. There must
• 1:01:59
  be a commandment that I will obey. There must
• 1:02:03
  be a law given to me that I obey. There must
• 1:02:06
  be God's charge. There must be God's instruction
• 1:02:09
  or his principle given to me. Then when it is
• 1:02:12
  presented to me, however that I go about it,
• 1:02:16
  do I yield to it or do I not yield to it? Because
• 1:02:19
  God's instruction there is the mark. So do I?
• 1:02:25
  accept that, do I reject it? Rejecting it is
• 1:02:31
  going outside of that mark. Accepting it is eating
• 1:02:35
  the mark. So there must be a mark for me to miss
• 1:02:38
  before I can be called a sinner. So without the
• 1:02:41
  mark, I am nothing. I'm not a sinner. Right?
• 1:02:45
  Are you getting this? So that's why I said the
• 1:02:47
  father eats all grapes. He will perish for his
• 1:02:51
  own grapes. The son eats all grapes. He's going
• 1:02:54
  to perish for the sawgrips. But if the son has
• 1:02:57
  not eaten any sawgrips, the son leaves. If the
• 1:03:00
  son is oblivious, the son leaves. Are you getting
• 1:03:04
  it? So, everything we have read now, nothing
• 1:03:08
  presupposes or nothing suggests that what sin
• 1:03:14
  is inheritable or sin can be passed down, right?
• 1:03:19
  From the scriptures that we have read. We have
• 1:03:22
  read from the Old Testament, right? We don't
• 1:03:24
  say anything like that. That sin words can be
• 1:03:27
  inherited. Alright? So let's go to Jesus himself.
• 1:03:30
  When Jesus came, Jesus talked about sin. Right?
• 1:03:36
  Let's open our Bibles to Matthew 9 verse 2. Jesus
• 1:03:42
  talked about sin. Matthew 9 verse 2. Yes. Whose
• 1:04:09
  sins are forgiven? Your sins are forgiven. Not
• 1:04:20
  Adam have sinned, so I saved you from the sins
• 1:04:23
  of Adam. But not your father have sinned. I saved
• 1:04:26
  you from the sin of your father. Okay? Is that
• 1:04:29
  your sins? are forgiving okay let's also see
• 1:04:33
  Matthew Matthew 12 31 and 32 therefore I say
• 1:04:53
  to you every sin and blasphemy will be forgiven
• 1:04:55
  men but the blaspheming against the spirit will
• 1:04:58
  not be forgiven men Anyone who speaks a word
• 1:05:01
  against the Son of Man, it will be forgiven him.
• 1:05:03
  But whoever speaks against the Holy Spirit, it
• 1:05:06
  will not be forgiven him, either in this age
• 1:05:08
  or in the age to come. So did we see that sin
• 1:05:12
  is what's individualistic? That is, he said,
• 1:05:15
  I say to you, every sin and blasphemy will be
• 1:05:18
  forgiven men. But the blasphemy against the Holy
• 1:05:21
  Spirit will not be forgiven men. Anyone who speaks
• 1:05:23
  a word against the Son of Man, it will be forgiven
• 1:05:26
  him. But whoever speaks against the Spirit, it
• 1:05:30
  will not be forgiven him. So sin is what? Individual.
• 1:05:36
  Are we getting it? Sin is what? Individual. It
• 1:05:40
  is not inherited. Sin is individual. Let's see
• 1:05:43
  also Matthew 5 .29. Matthew 5, 29 to 30. He says,
• 1:05:59
  if your right eye causes you to sing, pluck it
• 1:06:02
  out and cast it from you. For it is more profitable
• 1:06:06
  for you that one of your members perish than
• 1:06:09
  for your whole body to be cast into it. And if
• 1:06:11
  your right hand causes you to sing, cut it off
• 1:06:14
  and cast it from you. For it is more profitable
• 1:06:17
  for you that one of your members perish than
• 1:06:20
  for your whole body to be cast into it. So on
• 1:06:23
  who is the responsibility of sin placed on? Hmm?
• 1:06:29
  On the... Okay. Right? Yes. On the person that
• 1:06:35
  sins, right? Yes. Is he Adam? No. Exactly. Like
• 1:06:39
  on you, on I, on anybody, right? Okay. That is
• 1:06:43
  what everybody that sins will receive what? The
• 1:06:47
  consequence of sin, right? Okay. So finally,
• 1:06:52
  let's read also Luke 13, verse 2 to 5. Luke 13,
• 1:07:00
  2 to 5. And Jesus answered and said to them,
• 1:07:15
  Do you suppose that these Galileans were worse
• 1:07:18
  sinners than all other Galileans because they
• 1:07:20
  suffered such sins? I tell you, no. But unless
• 1:07:25
  you repent, you will all likewise perish. Or
• 1:07:27
  those entering on whom the Torah in Siloam fell
• 1:07:30
  and killed them. Do you think that they were
• 1:07:33
  worse sinners than all other men who dwelt in
• 1:07:35
  Jerusalem? I tell you, no. But unless you repent,
• 1:07:39
  you will all likewise perish. So, who sins? And
• 1:07:45
  it is that same individual that has the capacity
• 1:07:47
  to repent. Right? So, with all we have read,
• 1:07:52
  do we see any way that supposes or suggests that
• 1:07:56
  we inherit Adam's sin? Alright. So, but then,
• 1:08:00
  why then do we have the confusion of we all inherited
• 1:08:07
  Adam's sin? Because definitely it came from somewhere.
• 1:08:15
  initial Bible stories say initially God created
• 1:08:20
  the world and put man in command and control
• 1:08:24
  of the world there was no sin so because Adam
• 1:08:29
  and Eve were the first people to be put there
• 1:08:31
  and they were the first people to give in to
• 1:08:33
  that sin it is because of them that today we
• 1:08:36
  have that consequence of sin they had killed
• 1:08:39
  them to their command Now, what you just said
• 1:08:54
  came from a man. I will spare you the historical
• 1:08:57
  fact. I'm not going to give you, but let me just
• 1:08:59
  say, I'll give you the name so you can go and
• 1:09:02
  just check. It came from the man, Augustine.
• 1:09:05
  He brought the concept of what we call the original
• 1:09:08
  sin. And where did he explain it from? He used
• 1:09:12
  the Bible to explain it. You know, that's one
• 1:09:15
  funny thing about theology, about any doctrine.
• 1:09:19
  The doctrine of slavery that justifies slavery
• 1:09:22
  was taught with the Bible. The doctrine that
• 1:09:27
  revokes slavery was taught with the Bible. Are
• 1:09:33
  you getting this? The doctrine... Yes. Yes. Yes.
• 1:09:54
  Yes. Yes. Yes. Yes. That's why I said if your
• 1:10:05
  interpretation of the Bible is wrong, Your worship
• 1:10:08
  of God is what will be wrong. So you have to
• 1:10:11
  get the interpretation right. Okay? Even the
• 1:10:15
  doctrine of baptism wasn't there until some times.
• 1:10:20
  But I'm not the one teaching it. Someone will
• 1:10:22
  teach it. So let us... Doctrine of baptism. Okay?
• 1:10:28
  Calm. Okay? Don't worry. We'll get there. We'll
• 1:10:35
  get there. Don't worry. So now, let's go to Romans
• 1:10:39
  5. All of us, our Bibles. Please let us open
• 1:10:41
  our Bibles. This is very critical. This is one
• 1:10:43
  critical part of our teaching. Romans chapter
• 1:10:46
  5, we start from verse 12. Because this is where
• 1:10:49
  it was explained from. That we all inherited
• 1:10:53
  Adam's sin. Romans chapter 5, verse 12. But before
• 1:10:59
  we examine Romans chapter 5, verse 12, I would
• 1:11:05
  like to ask a question. to all of us. Adam, is
• 1:11:10
  he a prototype or an archetype? Is Adam a prototype
• 1:11:21
  or an archetype? Let me make it simple. If Adam
• 1:11:26
  was a prototype, Abel would do exactly the same
• 1:11:30
  thing that Adam did. If Adam was a prototype,
• 1:11:36
  Noah would do exactly the same thing that Adam
• 1:11:39
  did. If Adam was a prototype, you and I, we would
• 1:11:45
  do the same thing that Adam did. There would
• 1:11:48
  not be anything different that Adam did than
• 1:11:52
  we are going to be doing today. Because the prototype
• 1:11:56
  of an iPhone 17 is that makeup that iPhone 17
• 1:12:02
  was made from. So when you carry the prototype
• 1:12:04
  of an iPhone 17 and you carry the rest, iPhone
• 1:12:08
  17, when you put them together, they will operate
• 1:12:10
  the same way. Are you getting it? They are going
• 1:12:14
  to operate the same way. But the archetype of
• 1:12:19
  iPhone 17 is that first idea about a mobile phone.
• 1:12:30
  Are you getting it? Yeah. archetype of iPhone
• 1:12:34
  17 is the first ever idea of a mobile phone in
• 1:12:40
  which every other mobile phone took initiative
• 1:12:44
  from and designed their phone. I get in the explanation.
• 1:12:51
  For example, the prototype of a mother is that,
• 1:12:56
  let's say Jamila is a mother. Now when you become
• 1:13:00
  a mother, you will do exactly the way she's doing.
• 1:13:04
  If you become a mother, you do exactly the same
• 1:13:07
  thing that she's doing. But the archetype of
• 1:13:10
  a mother is that what a mother nurtures, a mother
• 1:13:14
  cares, a mother breastfeeds. That's the archetype
• 1:13:17
  of a mother, the function of a mother. But the
• 1:13:21
  prototype of a mother tells you exactly what
• 1:13:23
  another of that prototype will do. But an archetype
• 1:13:27
  tells you possibilities. that can come out. For
• 1:13:33
  example, we have an iPhone, we have Samsung,
• 1:13:38
  we have Tecno, we have Redmi. They don't operate
• 1:13:41
  the same way. They have different operating systems.
• 1:13:43
  But all of them are mobile iPhones. Right? So
• 1:13:47
  that first idea of phone, that's the archetype
• 1:13:50
  of all of these phones. The prototype of a Samsung,
• 1:13:56
  of an S21 Ultra, is the first S21 Ultra. Are
• 1:14:01
  you getting this? So now, taking Adam as a prototype
• 1:14:07
  means you and I, we do the same thing that Adam
• 1:14:12
  did to God's word. That is, Adam disobeyed, right?
• 1:14:18
  It means both of us, we always disobey. Are you
• 1:14:24
  getting this? Hmm? What about you, Paul? Are
• 1:14:30
  you getting this? I said a prototype, right?
• 1:14:34
  A prototype of human beings. Let's say, let's
• 1:14:41
  say we have the ability to design a human being.
• 1:14:44
  The prototype of human being, of a particular
• 1:14:47
  human being, would be that first, okay, let's
• 1:14:51
  say a particular tribe, would be that first person
• 1:14:53
  in that tribe. That's the prototype. And they
• 1:14:57
  are doing exactly like him. Yes. Exactly. The
• 1:15:11
  copy. Yes, yes, yes. That is it. So now, that's
• 1:15:14
  why I gave this scenario with murder. In every
• 1:15:16
  murder, there is a function of what a murder
• 1:15:18
  is called. But there are different murder. There
• 1:15:21
  are weird murder. There are irresponsible murder
• 1:15:23
  that do not care. Right? I don't do what they
• 1:15:26
  ought to do. But whenever you see the archetype
• 1:15:29
  of a mother is someone that cares, that nurtures,
• 1:15:32
  that breastfeeds, is a baby, right? That's what
• 1:15:36
  mothers do, right? But there are irresponsible
• 1:15:39
  mothers that don't do that. Don't care, they'll
• 1:15:41
  give birth to that child, drop the child, right?
• 1:15:44
  So now bringing that into Adam, the question
• 1:15:48
  to you is, is Adam an archetype or a prototype?
• 1:15:53
  Or before you answer, Now Adam gave birth to
• 1:15:56
  two child, to Abel and Cain, right? So now we
• 1:16:00
  see Cain, right? Doing the same thing Adam did,
• 1:16:05
  but Abel doing otherwise. You get that? So now
• 1:16:12
  we see someone that didn't act like Adam. Moving
• 1:16:18
  forward, we see Noah do differently Adam. Right?
• 1:16:27
  We see David doing differently. We see Abraham
• 1:16:30
  doing differently from Adam. Right? So what is
• 1:16:34
  Adam? Exactly. Is Adam an archetype or a prototype
• 1:16:41
  of humans? An archetype. So that means that what?
• 1:16:47
  Adam's story, the disobedient, the Adam's disobedient
• 1:16:51
  story is to show you It's an archetypal story
• 1:16:57
  that shows you the pattern of disobedience. Right?
• 1:17:05
  It shows you what's the pattern of disobedience,
• 1:17:07
  which Cain buys into. Cain acted like that. But
• 1:17:13
  we see Abel acting differently. But they are
• 1:17:17
  what? All humans. Right? So, as I said, an archetype
• 1:17:23
  shows you what? possibilities. How? Possibilities,
• 1:17:28
  right? But a prototype shows you definite action.
• 1:17:32
  That is, you can tell that this is what this
• 1:17:34
  thing is going to do. Alright? So, I mean, okay.
• 1:17:40
  Have you guys read this? I didn't even know it
• 1:17:43
  was there. So you can read this. Did you read
• 1:17:46
  this? Let me read it for you. It said, a prototype
• 1:17:49
  is an early, usually unrefined version of something.
• 1:17:53
  that later version reflects, but may depart from.
• 1:17:57
  In other words, a prototype is usually a physical
• 1:17:59
  draft. An archetype is a perfect and unchanging
• 1:18:01
  form that existing things or people can approach,
• 1:18:04
  but never duplicate. In other words, an archetype
• 1:18:07
  is an ideal example of iterative or perfect form.
• 1:18:10
  Leave this, leave this too. Leave it. It might
• 1:18:13
  be too, huh? What is it? Yeah, that's what I
• 1:18:21
  said. Leave these two, please. Leave these two.
• 1:18:24
  So, an archetype, therefore, is to show an ideal
• 1:18:29
  example of action, behavior, or function of a
• 1:18:30
  person or a thing. An archetype is an example
• 1:18:32
  of a mother would be to highlight how a mother
• 1:18:35
  functions or the qualities of a mother and that
• 1:18:37
  any mother can exhibit rather than what every
• 1:18:40
  mother should exhibit. So, what every mother
• 1:18:42
  should exhibit with what will be prototype but
• 1:18:45
  what every mother can exhibit will be what an
• 1:18:49
  archetype did you get it are you on the same
• 1:18:54
  page all right so do we all grasp the idea of
• 1:18:59
  an archetype and a prototype because that's very
• 1:19:02
  vital in understanding whatever we are about
• 1:19:04
  to do now so like i said The Adam story is an
• 1:19:09
  archetypal story of disobedience in a man to
• 1:19:12
  warn the audience of Moses about disobedience
• 1:19:16
  unto God's word. That is, is to teach them how
• 1:19:20
  that's what the story of Adam is an archetypal
• 1:19:24
  story of disobedience. So it's to teach his audience
• 1:19:27
  because Moses had an audience when he was writing,
• 1:19:29
  when he was teaching. Because the Bible was first
• 1:19:31
  taught or spoken before it was written. Right?
• 1:19:35
  So when he was teaching them, He was using that
• 1:19:38
  story to teach them about disobedience, a type
• 1:19:41
  of disobedience a man cannot exhibit, which is
• 1:19:45
  CK, exhibiting. But Abel, not buying into. Okay?
• 1:19:50
  So now let's go to Romans now. Romans 5, verse
• 1:19:54
  12. Romans 5, verse 12. Yeah. So up to now, do
• 1:20:02
  we understand what sin is? Do we understand that
• 1:20:07
  there is a supernatural influence of sin. I mean,
• 1:20:10
  do you strongly agree with that? What about you
• 1:20:16
  don't inherit sins? I know you still have some
• 1:20:23
  reservations, by the way. So, don't worry. But,
• 1:20:27
  do you see clearly, right, that not Jesus, not
• 1:20:32
  even Moses, not other prophets taught that word?
• 1:20:36
  we inherit anybody's sin and not even Adam's
• 1:20:39
  sin. Right? So now, we are about to see something
• 1:20:43
  else. So Romans 5 verse 12 says, Therefore, as
• 1:20:47
  by one man, you will see this is where the confusion
• 1:20:50
  is. And don't worry, we are started with the
• 1:20:54
  body of God's proof to show to you that you might
• 1:20:58
  understand and come into it that what that ideology
• 1:21:03
  The Bible never supported it, not for once. So
• 1:21:06
  we are going to see it now. So it says, Therefore,
• 1:21:09
  as by one man sin entered into the world, and
• 1:21:14
  death by sin, and so death passed upon all men,
• 1:21:17
  for that all have sinned. So we are going to
• 1:21:19
  be doing something like this. It's also a principle
• 1:21:22
  in Bible interpretation. It's called word study.
• 1:21:24
  I said it before, but I'm using another term.
• 1:21:26
  It's called word study. And word study just literally
• 1:21:29
  means going to the original grammar. to see what
• 1:21:33
  was actually said there, right? So we are going
• 1:21:36
  to be doing word study now to understand this
• 1:21:38
  thing. So first of all, let us look at, okay,
• 1:21:43
  the word sin. We are in the Greek. We are in
• 1:21:47
  the New Testament now. When we explain sin then,
• 1:21:49
  we explain it in the New Testament, right? It
• 1:21:51
  is still the same meaning, but the words change
• 1:21:54
  because it is Greek. That was evil. So it was
• 1:21:56
  derived from the word amatia, right? Which implies
• 1:21:59
  to miss the mark. And I'm at, okay, it's the
• 1:22:01
  same words, meaning, right? It's just that that
• 1:22:07
  was an Hebrew word. This here is a Greek word.
• 1:22:11
  You can write this down, please. You can write
• 1:22:14
  this down. So this word sin is a Greek word,
• 1:22:17
  which also means to miss the mark. And we also
• 1:22:21
  have the word entered. We have the word entered.
• 1:22:28
  We have the word entered. We have the word entered.
• 1:22:38
  We have the word entered. The word entered is
• 1:22:41
  the word esekumai. You can see it. It implies
• 1:22:45
  what? A new thing being introduced. That is,
• 1:22:50
  it is not there. Which was what I was talking
• 1:22:53
  about then. It was not there. It was introduced.
• 1:23:00
  Right? Are we getting it? A new thing was introduced.
• 1:23:06
  It implies to come into an entrance. This implies
• 1:23:09
  that what is being referred to wasn't prior,
• 1:23:11
  wasn't there prior to this. And what was being
• 1:23:15
  referred to here is sin. Sin was not there until
• 1:23:20
  one man brought it into the world. Right? So
• 1:23:26
  by one man, missing the mark, the action. All
• 1:23:32
  right. You can put it like that. So you can write,
• 1:23:34
  write, refreshing Romans 5, 12. Just write something.
• 1:23:39
  Refreshing Romans 5, 12. Write, therefore, as
• 1:23:44
  by one man, the action of missing the mark or
• 1:23:50
  missing the target enters into the world. Now
• 1:23:57
  in brackets, something new. Are you getting this?
• 1:24:04
  Therefore, by one man, therefore by one man,
• 1:24:09
  the action of missing the target entered into
• 1:24:15
  the world. The action of missing the target entered
• 1:24:20
  into the world. Right? It entered into the world.
• 1:24:25
  Now also, Let us examine the word W -O -R -L
• 1:24:30
  -D. Like I said, it is derived from the word
• 1:24:34
  cosmos, K -O -S -M -O -S. The term world, W -O
• 1:24:41
  -R -L -D, was derived from the Greek word cosmos,
• 1:24:44
  K -O -S -M -O -S. It can imply inhabitants, that
• 1:24:49
  is, human beings. It can imply the airspace.
• 1:24:54
  It also describes the activities or affairs of
• 1:24:58
  the earth. Right? But how do you get, how do
• 1:25:03
  you understand what exactly is being spoken of?
• 1:25:05
  The context in which you are reading tells you
• 1:25:09
  what it is being spoken of. Should I repeat that?
• 1:25:15
  So I said, the term WORLD is the Greek word kosmos,
• 1:25:22
  which implies inhabitants. earth space or it
• 1:25:27
  also implies the activities or affairs of men
• 1:25:31
  of the of the inhabitants right of the earth
• 1:25:34
  so now what makes you knows what is speaking
• 1:25:40
  of in this theory the context of what you are
• 1:25:43
  reading tells you exactly what is being spoken
• 1:25:46
  of here are you getting it so now it says sin
• 1:25:51
  entered into the world In this context, it speaks
• 1:25:55
  of what the activities of what the earth, the
• 1:25:58
  affairs of what the earth, that this man brought
• 1:26:01
  the activity of what sinning. It is by man. It
• 1:26:05
  came into this world, into this earth, into the
• 1:26:08
  activities of men by what? By man. Are you getting
• 1:26:12
  it? It came in by what? By man. And now that
• 1:26:17
  word one man, how do we know who that one man
• 1:26:21
  is? Because in verse 14, he mentions what? Adam.
• 1:26:26
  He said, Adam. He mentions him. It was a reference
• 1:26:30
  to Adam. Romans 15 verse 14, you will see there.
• 1:26:34
  It was a reference to Adam. So, sin was not found
• 1:26:39
  in the activities of the world before the action
• 1:26:45
  of Adam. That is, there was nothing like sin
• 1:26:49
  in the world. Until the action of Adam. And that
• 1:26:56
  action brought. That action brought in. What
• 1:27:01
  we call sin. Missing the mark. That's why I said.
• 1:27:05
  I said. Wherefore by one man. The action of missing
• 1:27:10
  the target. Entered in towards. The activities
• 1:27:14
  of the world. Or activities of the earth. Right.
• 1:27:18
  So now. Do you get that? Are you getting it?
• 1:27:23
  I mean, like, are we, we are, you know what I'm
• 1:27:27
  saying? Okay. So, again, we need to pay attention
• 1:27:33
  to this. You know, that's why I said it is a
• 1:27:36
  word study, really, because the Bible was not
• 1:27:40
  written in English. So, we need to study what
• 1:27:42
  it means. You know, it's like saying, it's not
• 1:27:46
  like these words are not supposed to be there.
• 1:27:48
  They can be there. But why we are doing this
• 1:27:50
  is to make you understand it better. Understand?
• 1:27:54
  Just like I can say the word, do I force this
• 1:28:00
  decision on you? Now, the word forced, right,
• 1:28:05
  or forced, anyone, someone, maybe our level of
• 1:28:10
  understanding of grammar is different. Now, I
• 1:28:13
  could simplify that by saying, did I force my
• 1:28:17
  decision on you? I'm still saying what? The same
• 1:28:20
  thing. Right? So, but by bringing it down to,
• 1:28:23
  did I force addition on you? You understand it
• 1:28:26
  better. By meaning the words, I'm not compelling
• 1:28:29
  you. Now, I'll use another word again. I did
• 1:28:32
  not compel you to do what you did. Did I force?
• 1:28:36
  Did I force? Did I compel you? Did I lure you
• 1:28:40
  into doing it? Those are different words, but
• 1:28:45
  they have the same meaning to explain. one thing
• 1:28:49
  okay that's what we are doing here so it is the
• 1:28:52
  same thing but to make you understand better
• 1:28:54
  so this word by is the word that means because
• 1:28:58
  of or by the occasion of that is due to sin right
• 1:29:04
  and death came due towards to sin on the occasion
• 1:29:09
  of sin right death came or you can say on the
• 1:29:13
  basis of sin death came right And let us pause
• 1:29:17
  there. Now, death by sin. Where did we first
• 1:29:23
  see this? Who gave the commandment of death by
• 1:29:33
  sin? Which verse? 2 17, right? So God gave that
• 1:29:41
  commandment. That's what the consequence of what
• 1:29:44
  sin is. What? Death. So what came by sin? Death.
• 1:29:50
  Right? And that death was explained in Genesis
• 1:29:54
  3. Let me also say this. Just put it somewhere.
• 1:30:00
  Listen to me. Just listen to me. In Bible study,
• 1:30:04
  we don't give definitions to words. Rather, we
• 1:30:10
  explain the word. Because words are best explained
• 1:30:15
  in the context of what they are being what's
• 1:30:18
  written. For example, if I come to you and ask
• 1:30:21
  you, what do God mean by you shall surely die?
• 1:30:26
  What would you say? Die. Die physically, right?
• 1:30:34
  But did Adam die physically when he heard this
• 1:30:37
  word? He died spiritually. Spiritually. How did
• 1:30:41
  he die spiritually? Okay. I like that he died.
• 1:30:51
  I like what you said, that he died physically.
• 1:30:53
  What I'm saying, you are very right. What I'm
• 1:30:57
  saying, how did you know he died physically?
• 1:31:00
  Or spiritually, rather? Now, you will die there,
• 1:31:06
  was explained in the next chapter. When immediately
• 1:31:11
  he ate the fruits, right, when God came, What
• 1:31:14
  did God do? Yes. So what did God tell them? What
• 1:31:24
  was the next thing that followed? They were sent
• 1:31:29
  out. Now that's being sent out is the death.
• 1:31:33
  Because they were in the presence of God, right?
• 1:31:36
  So outside of God's presence is that death that
• 1:31:40
  was spoken of in Genesis 27. Did you get that?
• 1:31:45
  So words are to be explained within the words,
• 1:31:48
  the texts with their words they are spoken of.
• 1:31:52
  And meanwhile, you could actually go to another
• 1:31:55
  verse of the scriptures that use the word death
• 1:31:57
  as physical death. I mean, cessation of life.
• 1:32:01
  So we don't give words definitions in the Bible.
• 1:32:05
  Rather words, we explain them. Do you understand?
• 1:32:09
  So back to what we are saying. On the occasion
• 1:32:13
  of sin, okay, death. Right? So now, and so, death
• 1:32:22
  passed upon all men for that all have sinned.
• 1:32:28
  And the concept of death coming by sin was also
• 1:32:32
  explained by James. You can write this down.
• 1:32:34
  James 1, verse 14 to 15. You also see there,
• 1:32:38
  James 1, 14 to 15. It was explained there. So,
• 1:32:43
  let's step further by explaining the word past.
• 1:32:48
  This word, past. I'm going to be explaining that
• 1:32:51
  soon. So, the word past was derived from the
• 1:32:55
  Greek word diakomai. You can write that down
• 1:33:01
  too, if you want to. And it implies words to
• 1:33:05
  spread, right? To spread. The word past, it implies
• 1:33:09
  words to spread. Are you getting this? It implies
• 1:33:12
  to spread. Now, this word, this diacomi, right,
• 1:33:18
  is a verb. What is a verb? An action word. So,
• 1:33:25
  which means that word is not automatic. It does
• 1:33:29
  not just go in. There is an action that was done
• 1:33:36
  that made it what it has, right? And we see where
• 1:33:41
  this word was used. Example, let's read one of
• 1:33:45
  them. Let's just read Acts 8, verse 4 and 40.
• 1:33:50
  Acts 8, 4 and 40. Let's see how the word was
• 1:33:52
  used. Acts 8, verse 4. Verse 4 says, Therefore,
• 1:34:04
  those who were scattered everywhere... Those
• 1:34:07
  who were scattered went. That's what went everywhere,
• 1:34:11
  preaching the word. So, there's an action of
• 1:34:15
  going, right? It's going. It's an action, right?
• 1:34:19
  Now, when you go to verse 40, verse 40 says,
• 1:34:23
  But Philip was found at Azotus, and passing through,
• 1:34:27
  he preached in all the cities that he came to
• 1:34:30
  Caesarea. So, there's what? It's an action. Now,
• 1:34:34
  don't forget, he said, Death passed through,
• 1:34:38
  right? Death passed over all men, right? So now,
• 1:34:43
  how did death come about? By sin. What is sin?
• 1:34:48
  An action. So how do they, what is the strength
• 1:34:51
  of death? Sin, right? So which means that whoever
• 1:34:55
  that death passed upon, what did they do? They
• 1:35:01
  sinned. They missed the mark. So the death passed
• 1:35:04
  over Abel. The death passed over Abraham. He
• 1:35:11
  didn't miss the mark, right? Noah didn't miss
• 1:35:13
  the mark, right? So he says what? He said, I'm
• 1:35:19
  going to, wherefore as by one man, Romans 5,
• 1:35:22
  12, wherefore as by one man sin entered into
• 1:35:24
  the world and death by sin. And so death passed
• 1:35:28
  upon all men for that all have sinned, right?
• 1:35:33
  All have sinned. All have sinned. Now, let's
• 1:35:38
  also look at that word sinned. The word sinned
• 1:35:42
  is the Greek word amatano. This, yes. Which is
• 1:35:49
  the verb of what? Amatia. The first one, sin.
• 1:35:53
  Sin is the noun. The first one we saw was sin.
• 1:35:56
  He said, when he said, wherefore has my woman
• 1:35:59
  sin entered? Sin. Sin. The first one, amatia,
• 1:36:03
  sin, is a noun. And this here is the verb of
• 1:36:07
  that now, sinned. That is the action of sin,
• 1:36:10
  right? So he said, now, this is an action. It's
• 1:36:15
  a verb also, right? Don't forget, the verb is
• 1:36:17
  an action word, right? Now, let's go back to
• 1:36:20
  Romans 5. So he said, therefore, as by one man
• 1:36:24
  sin entered into the world, and death by sin,
• 1:36:28
  right? And so death passed upon all men, for
• 1:36:32
  that all have sinned. Who are the ones that death
• 1:36:37
  passed upon? So is it everybody that... So that
• 1:36:43
  all there, will it be referring to everybody?
• 1:36:45
  Is it referring to who? Those that were sinned.
• 1:36:49
  So we have been able to explain Romans 5 verse
• 1:36:53
  12. But then the strength of the belief that
• 1:36:58
  sin passed upon... Sin is upon all men. Everybody
• 1:37:03
  inherited sin. It's not just based on this verse.
• 1:37:06
  There are subsequent verses. We have verse 13.
• 1:37:10
  I'm going to rush that because we are running
• 1:37:13
  out of time. So let's go to verse 13. Romans
• 1:37:15
  5, verse 13. So it says... Let's go to verse
• 1:37:21
  12. Wait, leave it here. Leave it here. What
• 1:37:27
  do you understand by Romans 5, verse 12? Months,
• 1:37:34
  5, 12. Yes. That, yes. David, what do you understand
• 1:38:20
  by Romans 5 -12, what we just did now? That says,
• 1:38:36
  Therefore, as by one man sin entered into the
• 1:38:38
  world. What does that mean? That phrase, by one
• 1:38:40
  man sin entered into the world. What does it
• 1:38:42
  mean? Sin means to miss a mark. Yes. What you're
• 1:38:51
  not supposed to do. Yes. And that death entered
• 1:38:56
  into the world because one man did it. And if
• 1:39:00
  any other man would ever do it, they'd also miss
• 1:39:04
  the mark. Very good. So by one man sin entered
• 1:39:12
  into the world, right? So what does undead by
• 1:39:16
  sin, what does it mean? Undead by sin means the
• 1:39:21
  punishment that will follow after you sin or
• 1:39:25
  after you disobey. It's death. So the law of
• 1:39:29
  sin and death. Very good. So my brother. And
• 1:39:35
  so death passed upon all men for that all have
• 1:39:40
  sinned. What does that mean? According to what
• 1:39:42
  you have explained there. So is it everybody
• 1:39:52
  or those that sin? Okay. So are we all on that
• 1:39:59
  page? Do we all agree with that? That's good.
• 1:40:02
  Okay. So Romans 5 .13. Romans 5 .13 will be very
• 1:40:05
  quick. It says, For unto the law sin was in the
• 1:40:08
  world, but sin is not imputed when there is no
• 1:40:10
  law. So now, first of all, the word law is also,
• 1:40:15
  don't forget the fact that you don't just define
• 1:40:18
  words, right? You explain words in their context,
• 1:40:22
  right? So now the word law is the word nomos,
• 1:40:25
  the Greek word nomos. And it implies a principle,
• 1:40:28
  right? It also implies doctrine. It also implies
• 1:40:33
  commandments, like the way we have said in the
• 1:40:36
  beginning, the charge, right? So now, but then,
• 1:40:39
  like I said also, the meaning is what is gotten
• 1:40:44
  from the context of whatever you are reading.
• 1:40:48
  So now, how do we arrive at the meaning of what
• 1:40:52
  law means here? Now, let me put it to you. The
• 1:40:55
  law here means... The writings of Moses. And
• 1:41:01
  why do I say that? Because. Moses was referenced.
• 1:41:08
  In verse 14. Because when you read verse 14.
• 1:41:12
  Verse 14 says. Nevertheless. Nevertheless. Death
• 1:41:17
  reigned from Adam. One man that brought in the
• 1:41:21
  sin. To Moses. For until. The law, sin was in
• 1:41:27
  the word, but sin is not imputed when there is
• 1:41:29
  no law. He now said, death reigned from Adam.
• 1:41:34
  Don't forget, death came by word sin. So death
• 1:41:38
  reigned, since it was invention of sin, death
• 1:41:42
  reigned from Adam to Moses. And he referenced
• 1:41:50
  law. So the law here was to reference the writings
• 1:41:53
  of Moses, the books of Moses. right? Because
• 1:41:56
  law means what? Doctrine, principle. So Moses
• 1:42:00
  was the one that wrote the first five books,
• 1:42:03
  right? That documents from Adam, right? That
• 1:42:07
  was documenting it. So now, also, the word imputed
• 1:42:10
  here is the word elogio, which implies to charge
• 1:42:14
  to an account. For example, let me give you what,
• 1:42:16
  let me explain what it means. For example, if
• 1:42:19
  you borrow money from me, right? And I write
• 1:42:24
  it down. What I have done is what? I have imputed
• 1:42:26
  into the account that you are owing me money.
• 1:42:29
  Right? But if you borrow money and I did not
• 1:42:32
  write it down, it means I did not impute that
• 1:42:35
  debt in your account. That's the word imputed
• 1:42:39
  debt. So it now made sense when he said, for
• 1:42:42
  until the law, the principle of Moses, the writings
• 1:42:48
  of Moses. Are you listening? For until the law,
• 1:42:53
  sin was in the world. But sin is not penned down
• 1:43:00
  when there is no writing of Moses. That is, you
• 1:43:07
  don't have the account of Adam's transgression
• 1:43:10
  until when Moses wrote it. Are you getting this?
• 1:43:17
  The law here refers to what Moses is writing.
• 1:43:20
  The first five books, right? And he told you
• 1:43:23
  until the law, until the writing of Moses, sin
• 1:43:30
  was there in the word. But did you see sin? It
• 1:43:35
  was not documented down. When there is no words,
• 1:43:41
  writing of Moses. When there is not the first
• 1:43:44
  five books. You don't know about Abraham. You
• 1:43:46
  don't know about Cain. I mean, it was not. It
• 1:43:50
  was not documented. It wasn't imputed. Don't
• 1:43:54
  forget, to impute something means what? To put
• 1:43:56
  it into your account. So it was not written down
• 1:43:59
  when Moses was in there. So until Moses, right,
• 1:44:06
  sin was in the world. Even before Moses, that
• 1:44:09
  is, sin and death preceded what Moses. But when
• 1:44:14
  Moses came, he documented it down. But before
• 1:44:18
  he came, It wasn't, nobody documented it. So
• 1:44:22
  that is what vasecting just means. What does
• 1:44:31
  imputed means? To be written down, to put, to
• 1:44:39
  be written down. That's what it just means. To
• 1:44:42
  be written down, to be written off. That's why
• 1:44:44
  I use the word, the scenario of taking death
• 1:44:47
  from me, but not write it down. So the fact that
• 1:44:49
  I did not write it down, I did not impute it
• 1:44:51
  into your account. But did you borrow debt? Yes.
• 1:44:54
  But I did not impute it. So the impute means
• 1:44:56
  to write down. So now, Adam preceded even Moses.
• 1:45:01
  Moses was born in Exodus. Right? So, before Moses,
• 1:45:08
  Adam lived. Cain, Abel, Eve, Noah, Abraham, Joseph,
• 1:45:19
  Jacob, Esau, Isaac, was there sin in their time?
• 1:45:23
  Yes. Was there death as a consequence of sin?
• 1:45:26
  Yes. So was it present? Yes. But was it written
• 1:45:31
  down? That is what he's saying. So until when
• 1:45:37
  Moses came, that's when he started documenting
• 1:45:40
  it. Is that simple? Can you see what I'm saying
• 1:45:46
  there? Can you see it? So I think we are going
• 1:45:50
  to stop here today. We are going to stop here
• 1:45:54
  today. So when we come next time, we are going
• 1:45:57
  to continue. So just a quick one. David, can
• 1:46:03
  you summarize what we have done today? Can you?
• 1:46:08
  We can start by explaining sin. From explaining
• 1:46:12
  sin, you can go into... explaining how that we
• 1:46:19
  do not inherit Adam's sin. And from there, we
• 1:46:22
  can come to Romans 5, 12 and 13. Can you do that?
• 1:46:29
  I'm listening. So sin, sin is not a being or
• 1:46:39
  a part of you. In it, It was received from a
• 1:46:45
  Greek word called gnomos which means to miss
• 1:46:52
  the mark. Not gnomos. Gnomos is law. Amathia
• 1:46:55
  is the Greek word. Continue. That's a good one.
• 1:47:01
  Continue. Then Adam was the first human and as
• 1:47:09
  well he sinned. when the serpent told him to
• 1:47:13
  eat the fruit and this caused death as God has
• 1:47:17
  told him and this happens as a result of sin
• 1:47:23
  and if anyone sins they experience death and
• 1:47:32
  through this sin has entry inside the world I
• 1:47:36
  don't sin does not contribute to any other person's
• 1:47:45
  sin. Death has throughout the world because it
• 1:47:53
  starts you. It's not individual. It's like a
• 1:48:01
  virus and it's entering... I forgot. Okay. That's
• 1:48:11
  a very good one. And I like that. So what I said
• 1:48:14
  in that part is past, we said past is the word
• 1:48:20
  diakomai. And it's a verb. It's an action. And
• 1:48:24
  we now bring in to our remembrance that death
• 1:48:28
  came by sin. And don't forget, sin is an action.
• 1:48:32
  And what action is that? Not yielding to God's
• 1:48:35
  word, right? So, By not yielding to God's words,
• 1:48:40
  God gave the law of sin and death. If you eat
• 1:48:43
  of these fruits, it's a command. And the Lord
• 1:48:45
  God commanded a man saying, right? Eat of the
• 1:48:50
  tree of life. Do not eat of the tree of evil.
• 1:48:53
  The day you eat of it, you shall die. The law,
• 1:48:56
  the commandment of what's sin and death, right?
• 1:49:00
  So by man's sin, death came. Man, brought sin.
• 1:49:08
  And the consequence of sin is what? Is death.
• 1:49:12
  Alright? So now, nevertheless, death was passed
• 1:49:20
  upon all men. And the password means an action.
• 1:49:25
  An action of what? Not yielding to God's word.
• 1:49:30
  Sin. So for death to pass over you, you must
• 1:49:35
  what? Have. Acted. And what's that action? Missing
• 1:49:38
  the mark. Seen. So we say the word all there
• 1:49:42
  is not all, even though it's all. The word all
• 1:49:47
  there talks about those words who sinned. So
• 1:49:52
  death passed upon those words who sinned. And
• 1:49:56
  we give an example. Abel did this sin. Abel obeyed,
• 1:50:02
  right? So death didn't pass over Abel. Abel obeyed,
• 1:50:07
  right? Noah obeyed, right? Abraham obeyed. So
• 1:50:12
  we have people that were dead and didn't pass
• 1:50:14
  over, but we have people that death passed over.
• 1:50:17
  Cain, Adam, we have many more, right? So we said
• 1:50:22
  the strength of sin and the strength of death
• 1:50:26
  is sin. So death will pass upon. Any man because
• 1:50:31
  of sin. Right? Do you get that? So sin is not
• 1:50:36
  universal. Right? Sin is not universal. It is
• 1:50:42
  individual. I don't sin. You sin. I sin. I sin.
• 1:50:47
  Anybody sin. The person that sins for space.
• 1:50:50
  Right? But then, if you sin, you die. That's
• 1:50:54
  the law. The law of sin and death. So Adam sinned.
• 1:50:56
  But what is the importance of Adam's story? We
• 1:50:59
  said it's an archetypal story to tell you about
• 1:51:02
  a type of disobedience. It was to teach people
• 1:51:07
  about the disobedience. Are you getting it? So
• 1:51:12
  it's an archetypal story to teach you that this
• 1:51:16
  is how men sin. So I've taught you, do not sin.
• 1:51:24
  Okay. So we see Cain. Cain followed the Actaipa
• 1:51:28
  story. He sinned. We see Abel. Abel didn't. We
• 1:51:32
  see Noah. Noah didn't. We see who again? Abraham
• 1:51:36
  didn't. Isaac, Jacob, they did not. But we see
• 1:51:40
  other people that also followed. So that's, do
• 1:51:44
  everyone get what I've been saying? Do we get
• 1:51:48
  it? So I went to our assignment. When we are
• 1:51:54
  coming in that same sheet of paper, I want you
• 1:51:56
  to write a summary of what you have learned today
• 1:52:00
  about sin, original concept of sin, what sin
• 1:52:06
  is, concept of sin. Explain that and do the assignment
• 1:52:10
  of Genesis 6 and Genesis 11. Explain how sin
• 1:52:14
  has a supernatural influence today. Write that
• 1:52:17
  down. I don't always trust my brain. I don't
• 1:52:20
  think you should, so... I said Genesis 6 and
• 1:52:25
  11 explain how sin is a supernatural influence
• 1:52:29
  and also number two, give a summary in an A4
• 1:52:34
  sheet, a summary of whatever we have learned
• 1:52:38
  today. Amen. We appreciate you being here today.
• 1:52:42
  We hope you carry this word with you throughout
• 1:52:45
  your week. Don't forget to check the show notes
• 1:52:48
  for additional insights. Stay connected with
• 1:52:50
  us through our website or follow us on social
• 1:52:53
  media. If you were encouraged, share this message
• 1:52:57
  with someone you care about. Until next time,
• 1:53:00
  stay blessed.