Jesus Alone is God

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

• This sermon centers on the sobering reality that God sees, remembers, and records every human life. Scripture repeatedly speaks of heavenly books: a book of remembrance, a book of life, and records by which humanity will ultimately be judged. Nothing—deeds, words, motives, or hidden sins—is concealed from God.

  Daniel 5 illustrates this through King Belshazzar. During a feast, Belshazzar profaned the sacred vessels taken from Jerusalem and praised idols rather than the God who held his very breath. Suddenly, a mysterious hand appeared and wrote upon the palace wall. The sermon emphasizes that the hand was not beginning to record Belshazzar’s life that night; rather, the visible writing revealed a judgment that heaven had already been recording for years. God had patiently given Belshazzar life, prosperity, and opportunities to humble himself, yet he continued in pride.

  This becomes a warning for everyone: God’s silence should never be mistaken for His absence. Every secret thing remains visible before Him, and one day the heavenly books will be opened. Belshazzar’s tragedy was especially serious because he already knew how God had humbled his grandfather Nebuchadnezzar, yet refused to learn from it.

  Yet the sermon’s message is not merely judgment—it is also redemption. The hand that writes is also the hand that saves. The sermon connects the divine hand that wrote Belshazzar’s judgment with Christ’s hands nailed to the cross. Jesus bore the record of sin and offers forgiveness to those who repent.

  The sermon therefore ends with an urgent question: What is being written in heaven concerning your life? The writing continues, but while there is still time, God calls people to turn to Him and receive mercy and abundant pardon.

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• The sermon: https://apostolicinternational.com/sermons/THE_RIGHT_HAND_OF_THE_LORD_THE_POWER_OF_THE_ONE_TRUE_GOD.pdf
• This sermon examines the biblical expression “the right hand of the Lord,” arguing that it represents God’s power, authority, victory, and saving action rather than a literal physical location or a separate divine person. The Hebrew word yamin refers to the right hand as the stronger and more skillful hand, making it a natural biblical symbol of strength and supremacy.Throughout the Old Testament, God’s right hand is associated with His mighty acts. At the Red Sea, Israel sang that God’s right hand had destroyed the enemy, while the Psalms repeatedly describe His right hand as exalted, victorious, and protective. Because God is Spirit, the sermon interprets references to His hands and arms anthropomorphically—as human imagery communicating divine action rather than descriptions of God's physical form.The sermon then applies this understanding to New Testament passages describing Jesus at the right hand of God. Rather than depicting Jesus as another divine person physically seated beside God, the sermon interprets this language as describing Christ’s exaltation to supreme divine authority. Jesus is the visible manifestation of God's saving power: the “arm of the LORD” revealed in flesh. His miracles, death, resurrection, and exaltation make God's previously unseen saving action visible and accessible to humanity.Ultimately, the sermon connects the “right hand” with the biblical proclamation that God is one. It concludes that the same God whose right hand delivered Israel from Egypt manifested Himself in Jesus Christ to accomplish salvation. Therefore, believers are called to look to Jesus as the revelation of God’s power, glory, authority, and saving work and to trust in the mighty “right hand of the Lord.”

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

• This sermon presents Elijah and Thomas as two witnesses to its central message: “The LORD our God is one LORD” (Deuteronomy 6:4). Though separated by centuries, both men encounter circumstances that reveal the same One God as Creator, Savior, and Lord.

  On Mount Carmel, Elijah confronts Israel’s divided worship and challenges the prophets of Baal. He rebuilds the altar, drenches the sacrifice with water, and calls upon the LORD. When fire falls from heaven, the people declare, “The LORD, he is the God.” The sermon emphasizes that the miracle did not make God one; it revealed His eternal, unchanging oneness. Yet Elijah soon becomes afraid of Jezebel and flees. At Horeb, God restores him not through another dramatic display, but through a “still small voice.” The God who answers with fire is also the God who speaks in quietness.

  The sermon then turns to Thomas after Jesus’ resurrection. Thomas refuses to believe until he can see and touch Jesus’ wounds. When the risen Christ appears and invites him to examine His scars, Thomas responds, “My Lord and my God.” With this confession Thomas recognized the One God revealed in the wounded and resurrected Jesus.

  Elijah’s encounter with fire and Thomas’s encounter with the wounds of Jesus therefore become two complementary images. Elijah’s experience declares that Yahweh alone is God, while Thomas’s encounter declares, according that this same God has revealed Himself in Jesus Christ. God did not send a substitute to accomplish salvation but came in flesh Himself.

  Whether God appears in dramatic power, speaks through quietness, or is encountered in Christ’s wounds, believers can trust the same undivided, unchanging Lord—the One who creates, saves, restores, and reigns.

Bishop Solomon shares a testimony on how the Lord preserved the life of his nephew from a tragic accident in a miraculous way and he asks for continued prayer for his speedy recovery.

He also reports on a fruitful Pastors' Conference held last week in Jharkhand, North India. About 49 pastors from different denominations attended the conference, and five of them received the truth of the apostles' doctrine and are now preparing for baptism in Jesus' name. Others responded well and asked to study further on the subject. Bishop Solomon extends his gratitude for all the prayers on their behalf. Next week, a three-day conference will be held in South India, and he asks that you continue to hold them in your prayers.

Lord Jesus bless you all.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon: https://apostolicinternational.com/sermons/THE_STORY_OF_JESUS__FROM_ALPHA_TO_OMEGA.pdf
• This sermon is based on Revelation 1:8 and 22:13, presenting the entire Bible as a unified narrative with Jesus as both its Author and central subject—the Alpha (beginning) and Omega (end).The sermon opens with the metaphor of a book bearing one author's signature on both the first and last pages, establishing that despite 66 books written by roughly 40 authors over 1,500 years, Scripture has a single true Author: Jesus Christ. As the Alpha, Jesus is identified as the Creator Himself—the "Word" who was with God and was God (John 1:1-3), present at creation, and the same "I AM" who spoke to Moses at the burning bush (Exodus 3:14, John 8:58).The message then traces Jesus through the entire Old Testament: the promised "seed" who would crush the serpent (Genesis 3:15), the Passover Lamb (Exodus 12), the substance behind every tabernacle sacrifice and priestly function (Hebrews 10:1), and the suffering servant prophesied in Psalm 22 and Isaiah 53. Jesus Himself confirmed this on the Emmaus road, explaining that all Scripture concerned Him (Luke 24:27).As the Omega, Jesus appears in Revelation not as an infant but as the reigning King who will complete redemption's story, holding "the keys of hell and of death" and issuing the final invitation to "come" and drink freely of the water of life.The sermon's theological centerpiece asserts that Jesus's claim to be "Alpha and Omega" identifies Him as the singular God of Israel manifest in flesh (1 Timothy 3:16)—not a separate divine person, but the Father Himself revealed, since "he that hath seen me hath seen the Father" (John 14:9).The conclusion personalizes this truth, encouraging listeners—especially young people—that their identity and life's completion rest secure in Christ, who authored their story from its beginning and promises to bring it to fulfillment (Philippians 1:6).

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

• This chapter from "The Second Man: The Lord from Heaven" by Paul Thomas addresses a key objection to the Trinitarian and "Oneness" view of God on answering the question: if Jesus is the One true God, why and to whom did He pray?

  The author outlines three explanatory views: (1) the traditional Trinitarian position that one Person (the Son) prayed to another Person (the Father); (2) the Oneness view that Jesus's human nature prayed to His indwelling divine nature; and (3) the author's preferred "One God" position—that Jesus, as the single divine Person manifest in flesh, did not pray for Himself at all, but interceded on behalf of fallen humanity.

  The author critiques the Trinitarian view as inconsistent with strict monotheism (Deuteronomy 6:4) and raises questions about why Jesus prayed only to the Father and not the Spirit. He also rejects the dual-nature Oneness explanation, arguing that "natures do not pray—persons pray," and that this view risks Nestorianism.

  Central to the author's argument is Isaiah 59:16 and 63:5—God saw "no man" and "no intercessor," so He Himself came in flesh to serve as humanity's advocate, fulfilling the High Priest/intercessor role (echoing Aaron's incense offering in Numbers 16). Jesus's Gethsemane prayers ("not my will") are interpreted as Him vicariously bearing humanity's fallen will and sorrow (Isaiah 53), not experiencing personal existential struggle.

  Drawing on Irenaeus's theory of "recapitulation," the author argues Christ's entire life—His submission to Mary and Joseph, His suffering, His growth "in wisdom" (Luke 2:52)—represents God undoing Adam's disobedience by living in vicarious solidarity with humanity, not evidence of a limited human nature needing development.

  The chapter closes by reinterpreting Romans 8:26 (the Spirit interceding for us) as an analogy supporting the claim that Jesus's prayers were always intercessory on our behalf, never self-directed, culminating in a hymn celebrating this sacrificial love.

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• Statement of beliefs: https://apostolicinternational.com/statement-of-beliefs
• The sermon is taken from the following book: https://apostolicinternational.com/books/THE_ONE_GOD_DOCTRINE.pdf

• This sermon is a teaching on the one God doctrine, focusing on how the one God is the Spirit. It is an excerpt taken from the fourth chapter of the book: THE ONE GOD DOCTRINE - Affirming the Strict Monotheism of the Scriptures.

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

• This sermon argues that the doctrine of God's singular nature—rather than the Trinity—is the essential foundation of salvation, framing this as the central question determining eternal life.

  Drawing on the Shema ("The LORD our God is one LORD," Deuteronomy 6:4), the sermon contends that God is a single, singular Person—the Father—not three co-equal persons. It reframes God's jealousy (as demanded in the First Commandment) as a logical consequence of absolute singularity: a Trinity of persons sharing divine glory couldn't be genuinely jealous, but a solitary God rightfully demands exclusive worship since no other divine being exists. Scriptures like Isaiah 45:5, 44:6, and 43:10-11 are cited repeatedly to reinforce "there is none else."

  The sermon's central claim is that this one God—the Father—became visible and touchable by manifesting Himself in flesh through Jesus Christ (1 Timothy 3:16, Colossians 2:9). Jesus is presented not as a separate divine person but as the Father Himself wrapped in a body of his own Word, supported by verses like John 10:30 ("I and my Father are one"), John 14:9 ("he that hath seen me hath seen the Father"), and Isaiah 9:6's title "The everlasting Father" applied to the child.

  Three theological implications are drawn: First, only God could save humanity, and this doctrine shows He did so directly through His own flesh, giving infinite value to Christ's death. Second, this view offers a more loving picture of the cross—The Father took the punishment Himself. The Father wrapped Himself in flesh, suffered in that flesh, bled in that flesh, and died in that flesh – so that we could live. This is love. This is the gospel. This is the good news that sets men free. If the Father punished a separate person – the Son – to satisfy His own justice, then the Father did not pay the price Himself. He made someone else pay. That is not justice—that is cruelty. Third, believers gain direct, unmediated union with God, since knowing Jesus is knowing the Father Himself, with no "middleman" separating them.

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.