Moriel Ministries

Amos concludes with a final, weighty question: will the story end in judgment, or will it end in restoration? Pastor Marco traces the unavoidable justice of God against persistent sin, while also highlighting God’s mercy and covenant faithfulness that promises renewal beyond ruin. Amos does not minimize judgment—but it also refuses to leave God’s people without hope. The closing vision points forward to God’s rebuilding work, the restoration of what was broken, and the wideness of God’s redemptive plan. This final teaching brings the series to its doctrinal and pastoral endpoint: God is holy, judgment is real, and restoration is possible only by God’s grace.

 In this teaching, James Jacob examines where the church first went wrong by abandoning apostolic authority in favor of patristic (church-father), papal, or institutional authority, warning that this shift opened the door to enduring deception. Drawing on Acts 20:28–30, 2 Peter 2:1–3, 2 Corinthians 11:1–5, Revelation 2:2, Numbers 16, 2 Timothy 1:19–20; 2:17; 4:14, and 3 John 9–10, he shows a consistent biblical pattern: false teachers arise after God-appointed leaders, mix truth with error, promote “another Jesus, another spirit, and another gospel,” and draw disciples after themselves. He applies this framework to modern movements—especially Roman Catholicism and other traditions that appeal to church fathers to override Scripture—arguing that knowing the apostles or being historically connected to them does not confer doctrinal authority or spiritual legitimacy. The message concludes that Scripture alone, as the preserved apostolic witness to Christ, is the church’s final authority, and that deviation from it—however ancient, respected, or popular—leads inevitably to doctrinal corruption and division. 

This teaching was originally taught on RTN TV's "Word for the Weekend" on June 21, 2025 and can be found on RTN and Moriel's YouTube and ministry channels. Word for the Weekend streams live every Saturday. See RTNTV.org for more information

 Biblical prophecy and progressive revelation; the sealing and unsealing of Daniel and Revelation; the Four Horsemen and the identity of Antichrist; the danger of conspiracy theories and speculative prophecy; discerning Scripture before interpreting current events; the Antichrist as a counterfeit of Christ; false peace and false unity; the limits of dogmatism in eschatology; Daniel’s visions (the statue, the ten toes, iron and clay); the ten horns/kings; Europe, global politics, and historical empires as prophetic shadows; Psalm 83 and Middle Eastern hostility toward Israel; the necessity of “proper food at the proper time” in understanding prophecy. 

Overall Summary:
In this extended teaching, Jacob Prasch urges believers to approach end-times prophecy with sobriety, humility, and strict fidelity to Scripture, warning against speculation, conspiracy theories, and premature certainty. He explains that biblical prophecy unfolds through progressive revelation, emphasizing that many details—particularly the identity of the Antichrist and the meaning of the ten horns—will only become fully clear when God “unseals” them at the appointed time. Drawing from Daniel, Revelation, the Gospels, and historical precedent, Prasch stresses that faithful believers will recognize the truth when the time comes, but not before, and that Scripture must interpret current events—not the other way around.

The message also explores the repeated biblical theme that human attempts at forced unity—political, cultural, or religious—ultimately fail, illustrated by Daniel’s image of iron mixed with clay and by historical and modern geopolitical examples. Prasch connects this to the Antichrist’s future counterfeit peace and global coalition, which will briefly succeed before collapsing under divine judgment. The teaching concludes with a pastoral exhortation: believers must diligently study, obey, and apply what God has already revealed, trusting that further understanding will be given only when it is truly needed.

Jacob Prasch continues his Jeremiah study (Jeremiah 18:11 onward), using the “potter and clay” warning as a parallel to what he sees as modern apostasy in the Church of England: he warns us of the British monarchy and Anglican leadership for abandoning the Reformation heritage (e.g., the 39 Articles and the martyrs), highlights perceived doctrinal collapse around ecumenism and LGBTQ affirmation, and frames this as the same “we’ll follow our own plans” stubbornness Jeremiah confronted. He then expounds Jeremiah’s imagery of leaving the “ancient paths” (Scripture and apostolic doctrine, not mere worship styles), arguing that deviation leads to national desolation and external judgment—specifically portraying Islam’s growth in Britain and the West as a consequence of the church losing its moral and spiritual witness. Finally, he follows the text into the religious establishment’s plot to silence Jeremiah (a model, in his view, for how compromised religious systems target truth-tellers), and he turns to Jeremiah’s anguished prayer that shifts from intercession to calling for judgment once repentance is refused—connecting this pattern to end-times themes (a transition from “tribulation” to “wrath”) while concluding that, despite institutional collapse, Christ will not forsake those who remain faithful to the biblical “highway.”

James Kitizaki of Moriel Ministries delivers a sober yet hope-filled message that contrasts the joy of worship with the growing cost of Christian faithfulness in an increasingly hostile culture. He opens with a powerful personal account of a Christian believer in Iraq who, despite being disowned by family and targeted by authorities for his faith in Christ, expressed profound joy rooted solely in knowing Jesus. This testimony sets the tone for Kitizaki’s central concern: while believers in the West still enjoy relative freedom, complacency and cultural compromise have weakened the church’s witness, even as pressures mount through social coercion, legal punishment, and ideological conformity. Drawing on examples such as Enoch Burke in Ireland and pastors persecuted during COVID restrictions, he warns that obedience to Christ will increasingly demand sacrifice, loss of status, and endurance through tribulation rather than escape from it.

Using the biblical account of Sodom and Gomorrah as a prophetic pattern, Kitizaki argues that God consistently preserves the righteous through judgment, not by removing them from it. He challenges teachings that deny tribulation for believers, showing instead—from Genesis, the Exodus, the prophets, the early church, and Revelation—that faith is refined through suffering. He calls the church to reject isolation, pride, and fear, emphasizing that genuine Christian community is forged in hardship, forgiveness, and shared endurance. While judgment looms over corrupt systems, Kitizaki stresses God’s heart for rescue, not destruction, urging believers to plead for their neighbors, stand firm in truth, and trust that God can redeem even the darkest circumstances. The message concludes with encouragement: God knows the end from the beginning, will sustain His people through every trial, and invites believers to carry the true joy of the gospel into a world desperately seeking hope in all the wrong places.

In this episode of Lessons on Forgiveness, Sandy Simpson examines the biblical teaching that only God can forgive sins, while believers are called to forgive others in their hearts for personal offenses. Drawing from Ephesians 1:7 and Colossians 1:14, he explains that forgiveness before the Father comes solely through redemption in Christ. Simpson emphasizes that some sins—especially false teaching and false prophecy—are sins primarily against God and can cause serious spiritual harm to believers. Using passages such as Matthew 24:4–5, 10–13, 23–26 and Ephesians 4:15, he outlines the need for discernment, personal forgiveness that releases bitterness, and the responsibility to speak the truth in love.

The teaching further explains that public sins require public rebuke, supported by Scripture including Jeremiah 14:14; 23:25; 27:15; 29:23, Isaiah 8:20, Romans 16:17, Titus 3:10, Ephesians 5:11, 2 Corinthians 6:17, 2 Thessalonians 3:6, 14–15, 2 Timothy 3:5, 2 John 1:10, and Revelation 2:16. Simpson outlines three biblical reasons for exposing false teachers: to clarify the difference between true and false Christianity, to bring shame that may lead to repentance, and to warn believers away from deception. He concludes by stressing that while Christians may forgive false teachers personally and pray for their repentance, they must not enable deception by offering public forgiveness without repentance, affirming that judgment ultimately belongs to God.

In Amos 8, the prophecy reaches a chilling clarity: the end is not hypothetical anymore—it is announced. Pastor Marco unpacks the urgency of this chapter, where God confronts exploitative economics, religious hypocrisy, and hardened hearts that refuse correction. The warning intensifies with the sobering reality of spiritual famine—a time when people will search for the word of the Lord and not find it. This teaching presses the seriousness of delayed repentance: there comes a point when repeated refusal produces consequences that cannot be negotiated away. Amos 8 calls listeners to respond while grace still invites.

In this teaching, Jacob Prasch addresses the widespread confusion surrounding discernment in the modern church, arguing that discernment is a universal Christian responsibility, not a specialized or standalone ministry. He explains that while Scripture affirms a spiritual gift of discerning spirits, biblical discernment itself comes from rightly handling God’s Word and sound doctrine. Prasch warns that without doctrinal grounding, believers become vulnerable to deception, emotionalism, false prophecy, and counterfeit spirituality that mixes truth with error. He emphasizes that Scripture—not feelings, visions, or speculation—is the standard by which spiritual claims must be judged.

Prasch further critiques the rise of organizations and personalities whose entire focus is identifying error, contending that such “discernment ministries” often drift into imbalance, fear-mongering, conspiracy theories, or inconsistent alliances that undermine their credibility. Drawing on biblical examples from Jesus, the apostles, and Old Testament prophets, he argues that confronting false teaching is necessary but must exist alongside gospel preaching, church planting, missions, and pastoral care. The message concludes with a dual warning: believers must beware both of churches that refuse to exercise discernment and of movements that reduce Christianity to constant criticism, insisting that true biblical discernment always serves Christ’s mission rather than replacing it.

This teaching was originally taught on RTN TV's "Word for the Weekend" on May 24, 2025 and can be found on RTN and Moriel's YouTube and ministry channels. Word for the Weekend streams live every Saturday. See RTNTV.org for more information

In this teaching, Jacob Prasch offers a detailed exposition of Revelation 6 and the Four Horsemen of the Apocalypse, interpreting them through the lens of Old Testament prophecy—especially Zechariah 1 & 6, Job 1, Jeremiah 14, and Ezekiel 14—and Jesus’ teaching in the Olivet Discourse (Matthew 24). He explains how the visions in Zechariah historically applied to the end of the Babylonian captivity while simultaneously prefiguring the end-times judgments described in Revelation. Prasch emphasizes the importance of recognizing literary structure, original languages, and prophetic recapitulation, showing how Revelation retells earlier prophetic patterns with greater finality.

The message centers on the correct order of the horsemen, arguing that the white horse (Antichrist) must appear first, bringing a false peace—particularly connected to Israel—before war, famine, and death follow. Drawing from 2 Thessalonians 2, Matthew 24, and Revelation 19, Prasch challenges common end-times assumptions, warns against deception and premature claims that prophecy is already fulfilled, and urges believers to discern current global trends without confusing precursors with fulfillment. The teaching concludes with a sober reminder that present events may be setting the stage, but Scripture provides clear markers believers must watch for as the return of Christ approaches.

Jacob Prasch opens with prayer and then teaches from Jeremiah 18’s “potter and clay” image to argue that God’s sovereignty is never arbitrary: judgment comes in response to unrepentant sin after God calls people to turn back, and in Jeremiah the immediate context concerns nations (Judah/Israel) rather than individuals. From there he critiques Calvinism for, in his view, misreading Romans 9 by detaching it from the Old Testament context (Isaiah, Jeremiah) and from the “two nations in your womb” framing of Jacob/Esau, insisting election is corporate and tied to Israel’s ongoing place in God’s purposes (Romans 9–11) rather than a deterministic decree sending individuals to heaven or hell. He also polemicizes against replacement theology and modern church accommodation of homosexuality, and then reinforces the warning by moving to Jeremiah 19 and the Valley of Hinnom/Gehenna—linking Judah’s idolatry and child sacrifice to impending Babylonian judgment and using the geography as an admonition that persistent rebellion leads to irrevocable destruction, while God’s desire remains repentance and mercy.