Sermon on Love and Unity by Bishop Degu Kebede. Preached on 7th August, 2026.

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• The sermon: https://apostolicinternational.com/sermons/THE_SHADOW_THAT_TURNED_BACK.pdf

• This sermon is based on 2 Kings 20:10-11, recounting the miracle where God reversed the shadow on the sundial of Ahaz by ten degrees for King Hezekiah. Unlike Joshua's sun standing still for a nation at war, this miracle was granted to one dying man, offering a profound lesson about time, mortality, and redemption.

  The sermon establishes context: Hezekiah, a righteous king who reigned faithfully, was told by Isaiah at age 39 that he would die. He wept and prayed, and God granted him fifteen additional years—years that ironically allowed him to outlive his wicked father, Ahaz, who died at 36. The preacher notes that our consciousness of time itself originated with the Fall; before sin, Adam and Eve experienced time as boundless, but the curse introduced mortality and with it, urgency and dread.

  Central to the message is the distinction between ordinary years and "God years"—time reclaimed from death itself. Hezekiah used his extended years productively (completing reforms, building infrastructure, securing his lineage) but also stumbled, displaying pride before Babylonian ambassadors. This cautions listeners to use their God-given time wisely rather than selfishly.

  Drawing on Joel 2:25's promise to "restore the years the locust hath eaten," the sermon assures listeners that God can redeem wasted time, illustrated through the thief on the cross, the woman at the well, and the prodigal son—each receiving restoration despite squandered years.

  The message culminates in declaring Jesus as the Lord of time itself, unbound by its limits, who conquered death and the grave. The sermon closes with a challenge: since we don't know our remaining days like Hezekiah did, we must "redeem the time" (Ephesians 5:16), using each moment purposefully for God's glory rather than allowing life to slip away unused.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/NEW_SKIN_FOR_THIS_EARTH_OR_A_NEW_BODY_FOR_HEAVEN.pdf

• This sermon is based on Luke 17:15-19, examining the healing of ten lepers and why only one—the Samaritan—returned to thank Jesus. The message draws a critical distinction between physical restoration and spiritual salvation.

  The sermon opens by imagining the lepers' desperate longing to reclaim their old lives—trades, families, temple worship—revealing that their prayers sought reconstruction of the familiar, not transformation. When Jesus cleansed them (Greek: katharizo, ritual purification), He sent all ten to the priests per the Law. Nine obeyed the letter of the command and continued toward their old routines; only the Samaritan made a radical pivot, "turning back" (hypostrepho) to fall at Jesus's feet.

  The nine represent a sobering warning: they received healing but never encountered the Healer, illustrating that one can experience divine intervention while remaining spiritually static—physically restored yet unchanged in soul. Their gratitude ended at the village gates, exposing a subtle idolatry of wanting Kingdom benefits without the King.

  The Samaritan, by contrast, received sozo (salvation, wholeness)—not merely katharizo (cleansing). His act of thanksgiving wasn't for God's benefit but revealed his own transformed priorities, acknowledging the Healer as the true destination rather than the healing itself. The sermon connects this to Naaman's return to Elisha (2 Kings 5) and Israel's wilderness ingratitude, establishing that "returning" and thanksgiving are the biblical mechanism of true restoration, while forgetting God's works leads to spiritual atrophy.

  The sermon closes with a piercing question: when God answers prayer or grants breakthrough, do we return to Him, or simply absorb the blessing into our old, self-centered lives? True faith recognizes that if God can restore skin, He can restore the soul—calling believers to fall at His feet rather than run back to comfort.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/UNWOUND_WHY_THE_RESURRECTED_STILL_NEED_HANDS_TO_SET_THEM_FREE.pdf

• This sermon is based on John 11:44, exploring the moment Jesus raises Lazarus from the dead yet commands the community to "loose him, and let him go." The central message is that while resurrection is an instantaneous, sovereign act of Christ alone, freedom from the lingering "graveclothes" of our old life requires the communal ministry of the church.

  The sermon draws a vivid parallel between Lazarus's literal burial wrappings—tightly bound linen strips packed with spices—and the spiritual bondage believers carry even after being made alive in Christ: habits, wounds, shame, and sin that don't vanish automatically at conversion. Jesus deliberately chose not to unwrap Lazarus Himself, instead involving "trembling human hands," establishing a pattern for how the body of Christ ministers to one another (Galatians 6:1-2, 1 Corinthians 12:26-27).

  Special attention is given to the "napkin" covering Lazarus's face, symbolizing hidden identity and shame. The preacher argues that true intimacy and restoration require allowing trusted believers to see and remove this covering, connecting to James 5:16 on confessing faults to one another and 1 John 1:7 on walking in the light together. The unwrapping process is described as patient and messy, requiring meekness from those who help, remembering their own past bondage.

  The sermon concludes by emphasizing that personal freedom always serves a larger testimony—others are watching Lazarus, drawn to Christ's power through a fully liberated life. The call to action urges listeners to find an "unwrapping community," both to receive help removing their own graveclothes and to actively loose others still bound, until all are gathered into the eternal kingdom.

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• https://apostolicinternational.com/
• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/THE_STRANGER_WHO_SAVED_THE_SAVIOR.pdf

• This sermon centers on the surprising story of Zipporah in Exodus 4:24–26, arguing that God often chooses the most unexpected people to accomplish His greatest acts of salvation. When God sought to kill Moses because he had neglected the covenant of circumcision, it was Zipporah—a Midianite, a foreigner, and an outsider to Israel's covenant line—who acted decisively. By circumcising her son with a sharp flint stone and shedding covenant blood, she restored Moses' standing before God and preserved the life of the very man chosen to deliver Israel.

  The sermon presents this event as a foreshadowing of Jesus Christ. Just as the sharp stone removed the barrier preventing Moses from fulfilling his calling, Christ's death accomplishes the "circumcision made without hands," removing humanity's sinful nature through His sacrifice. Zipporah's bloody act points forward to Christ, the Bridegroom who purchases His people through His own blood rather than the blood of another.

  A major theme is God's consistent pattern of using outsiders. The sermon highlights the Good Samaritan, Rahab, the Samaritan woman, and ultimately Jesus Himself—rejected by His own people—to demonstrate that God repeatedly brings salvation through those whom society overlooks or despises. This overturns human prejudice and reveals that God's wisdom often contradicts human expectations.

  The sermon concludes by challenging believers to reconsider whom they regard as outsiders or enemies. Just as Zipporah unexpectedly became the instrument that saved Moses, God may use unlikely people to accomplish His purposes today. Ultimately, every unexpected deliverer in Scripture points to Jesus Christ, whose rejection, sacrifice, and shed blood secured salvation for all who believe.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/SHALL_HE_FIND_FAITH.pdf

• This sermon is built around Jesus' searching question in Luke 18:8: "When the Son of man cometh, shall he find faith on the earth?" Rather than treating this as merely a question about personal belief, the message asks whether Jesus would recognize modern Christianity as reflecting the faith He originally established.

  The sermon contrasts the simplicity of Christ's ministry with many modern expressions of Christianity. Jesus proclaimed repentance, the Kingdom of God, and salvation through His death and resurrection, yet churches today can become preoccupied with institutional growth, theological disputes, organizational loyalty, and religious structures rather than genuine devotion to Christ. The same searching question is extended to Christian families, where broken relationships, neglect of children, and hardened hearts often replace the love and compassion Jesus commanded.

  The message also examines the human heart, arguing that Jesus sees beyond outward religious activity to unbelief, materialism, anxiety, and moral compromise. Rather than leaving people in despair, Christ calls them to seek His Kingdom and trust His provision. A section of the sermon compares Trinitarian and One God interpretations of Scripture, presenting the latter as its theological framework while emphasizing Jesus as the full revelation of God.

  The sermon concludes with hope rather than condemnation. It argues that neither the church, the family, nor individual believers are ultimately saved by their own performance or even by the strength of their faith. Instead, salvation rests entirely on the grace of Jesus Christ, whose work surpasses the ruin brought by Adam. Even if Christ finds imperfect faith, His abundant grace remains sufficient for all who genuinely believe in Him and trust His finished work.

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• https://apostolicinternational.com/
• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/WASHING_OFF_ADAM_IN_BAPTISM_IN_JESUS_NAME.pdf

• This sermon presents the healing of the man born blind in John 9 as a prophetic picture of baptism in Jesus' name. The preacher argues that the blind man represents all humanity, born in the spiritual blindness inherited from Adam. Jesus' act of making clay from the dust and placing it on the man's eyes symbolizes Adam's fallen nature—the "dust" from which humanity was formed and the condition of sin and spiritual blindness passed down to every person.

  The central emphasis is that the clay itself is not the cure but the problem. The blind man remains in darkness until Jesus commands him to wash in the Pool of Siloam. Since John explains that "Siloam" means "Sent," the sermon identifies the pool as a symbol of Jesus Christ, the One sent into the world. Washing in Siloam therefore foreshadows baptism in the name of Jesus, where the old life inherited from Adam is washed away and replaced with new life in Christ.

  The sermon connects this theme with Galatians 3:27, which declares, “For as many of you as have been baptized into Christ have put on Christ.” The Greek word for “put on” is enduo—to clothe oneself, to sink into a garment as into a new skin. This is not a metaphor. It is a spiritual transplant. The flesh of Adam, which is the clay of the ground, is stripped off in the waters of Siloam. And the flesh of Jesus—the sinless, resurrected, glorifiable flesh of the Sent One - is pulled over those who are baptized in Jesus name like a robe of light. When God looks at the believer after baptism in Jesus’ name, He does not see a reformed Adam. He sees His Son.

  Finally, the message places the Pool of Siloam alongside other biblical water events—Noah's flood, the Red Sea, the Jordan River, Naaman's cleansing, Jonah, and others—as a continuing pattern of death, cleansing, and new life. The sermon concludes by urging listeners to obey Christ's command, leave behind the blindness of Adam, and experience the transforming work symbolized by washing in the Pool of Siloam through baptism in Jesus' name.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/THE_RIVER_OF_ONE_NAME.pdf

• This sermon centers on the River of Life in Revelation 22 and argues that the river flowing from the throne of God and of the Lamb reveals that the God that sits in the throne is the same person as the Lamb that sits on the throne. The preacher begins with John's vision of a single throne from which a crystal-clear river proceeds, asking why there is only one throne if both "God" and "the Lamb" are mentioned. The sermon presents the theological claim that the Father and the Son are one and the same person, and that the Holy Spirit is the glorified Jesus, now poured out as a river.

  The message then traces the theme of living water throughout Scripture. Jesus' invitation in John 7 to drink of the living water is connected to the outpouring of the Holy Spirit at Pentecost, showing that the promised river is the Holy Spirit given through the glorified Christ. The river flowing from the throne in Revelation, the water from the rock in the wilderness, and Ezekiel's life-giving river from the temple are presented as one continuous biblical picture of God's life flowing to His people.

  The sermon emphasizes that the river is not merely a future hope but a present reality. Believers are described as God's temple, with His life dwelling within them. Rather than seeking fulfillment in worldly pursuits, people are invited to drink from the inexhaustible source of eternal life found in Christ. The closing appeal urges listeners to stop searching for satisfaction elsewhere and to come directly to Jesus, the source of living water, whose presence alone satisfies spiritual thirst and grants everlasting life.

• Email: [email protected]
• https://apostolicinternational.com/
• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/THE_SOUND_OF_SHATTERED_EXTRAVAGANCE.pdf

• This sermon explores the account of the woman who broke her alabaster box and anointed Jesus, presenting it as one of Scripture’s clearest pictures of extravagant devotion. The central image is not merely the perfume but the irreversible breaking of the vessel. Unlike a container that could be opened gradually, the alabaster flask had to be shattered for its contents to be fully released. In the same way, genuine worship requires wholehearted surrender rather than measured, convenient devotion.

  The sermon traces this pattern throughout Scripture. Abraham placed Isaac on the altar, David sacrificed his royal dignity by dancing before the Lord, and Paul counted his achievements as loss for Christ. Each willingly surrendered something precious because they valued God above everything else. The woman’s perfume, worth an entire year’s wages, represented not simply wealth but security, future plans, and personal treasure. While the disciples called her act wasteful, Jesus declared it a beautiful work because she recognized the unique moment before His crucifixion and anointed Him for burial.

  The message further connects the broken alabaster box with Christ Himself. Just as the vessel had to be broken for its fragrance to fill the house, Christ’s body would be broken so that salvation could be poured out for the world. Those who receive His sacrifice are likewise called to become broken vessels, surrendering pride, reputation, possessions, and self-preservation in response to His love.

  The sermon concludes by challenging believers to identify their own "alabaster box"—whatever they still hold back from God. True worship is costly, often misunderstood by others, but its fragrance blesses everyone around it. What appears to the world as waste becomes, in Christ’s eyes, a lasting testimony of extravagant love and wholehearted devotion.

• Email: [email protected]
• https://apostolicinternational.com/
• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/THE_SONS_OF_SCEVA.pdf

• The sermon uses the account of the seven sons of Sceva in Acts 19 to contrast counterfeit religion with genuine faith in Jesus Christ. These traveling Jewish exorcists attempted to cast out demons by invoking “Jesus whom Paul preaches,” treating the name of Jesus as a spiritual formula rather than the expression of a living relationship. Although they possessed religious heritage, knowledge, and outward activity, they lacked personal faith and submission to Christ. Their failure demonstrates that spiritual authority cannot be borrowed from another person's experience.

  The turning point comes when the evil spirit responds, “Jesus I know, and Paul I know; but who are ye?” The demon recognized Jesus as Lord and Paul as His authorized servant but did not recognize the sons of Sceva because they had no relationship with Christ. Their humiliating defeat—fleeing naked and wounded—becomes a powerful picture of what happens when people rely on religious appearances instead of genuine surrender to God.

  The sermon warns against secondhand Christianity. Church attendance, religious language, family heritage, or familiarity with Scripture cannot replace being born again and personally knowing Jesus. The name of Jesus is not a magical phrase or lucky charm; its authority belongs to those who live in obedience and faith. True spiritual power flows from union with Christ, not from technique or performance.

  The message concludes with both warning and hope. Rather than depending on borrowed faith or outward religion, every believer must come personally to Christ through repentance and surrender. Jesus did not die merely to give people a powerful name to repeat but to transform them into children of God. Those who belong to Him possess genuine authority because of their relationship with Him, not because of religious performance or inherited tradition.