The Truth Church

Bishop Riggen teaches from Hebrews 6:1-3 that laying on of hands is part of the foundational doctrine of Christ and essential for a truly apostolic church. He stresses that when God establishes a symbol, He honors it as the actual—citing Moses striking the rock and communion as examples where disrespecting the symbol brought severe consequences. The practice originated in the Old Testament: Jacob deliberately placed his right hand on Ephraim to transfer blessing, and the Israelites laid hands on bulls to transfer guilt. In the New Testament, Jesus modeled laying on of hands for healing and blessing children. The apostles, trained by Jesus and rooted in Old Testament understanding, continued this practice. At the temple gate, Peter took the lame man by the hand, and the man expected to receive something—critical expectation is often missing from modern prayer. Ananias laid hands on Saul to restore his sight and fill him with the Holy Ghost. Paul passed this on, even using handkerchiefs from his body to transfer healing. James 5:14-15 instructs the sick to call for the elders, who anoint with oil; the prayer of faith shall save the sick, and the Lord shall raise him up. Healing is God's will, not the exception. Even those who feel unworthy should come expecting, because God is glorified when He heals—as seen when a sinner man received a leg lengthened through laying on of hands. The purpose is God's glory, not our worthiness.

Bishop Riggen expounds on John chapter 4, the Samaritan woman at Jacob's well, centering on verse 28 where she leaves her water pot. He highlights that Jesus deliberately went through Samaria to meet this woman, despite the Jewish prohibition against dealing with Samaritans. The woman arrived at noon, an unusual time, to avoid others because of her shameful past—she had five husbands and was living with a man not her husband. She debated Jesus, arguing about worship locations and theological points, but Jesus revealed Himself as the Messiah who offers living water that springs up to eternal life. Her water pot symbolized her physical need for water, her spiritual need for purification, and her emotional need for acceptance. When she encountered Jesus, she left the pot, indicating she found satisfaction for all her needs in Him. She then went into the city and testified to the men, leading many to believe. Bishop Riggen applies this: people come to church with various needs, but Jesus has a greater purpose. He offers not religion but a transformative experience through repentance, baptism in Jesus' name, and receiving the Holy Ghost. The call is to leave behind one's burdens—physical, spiritual, emotional—and come to Jesus for living water that permanently satisfies.

Pastor Hilton begins with Matthew 11:20, where Jesus upbraids cities where most of His mighty works were done because they did not repent. He contrasts the enemy's purpose—to steal, kill, and destroy (John 10:10)—with Jesus' purpose: to give abundant life. He emphasizes that Jesus is not willing that any should perish but desires all to come to repentance. Using the analogy of a caretaker yelling at a child near a busy street, he explains that Jesus' sharp words come from loving concern for our salvation. He then explores the two edges of God's sword, the Word (Ephesians 6:17, Hebrews 4:12). One edge is the written Word, which provides doctrine, reproof, correction, and instruction. The other edge is the spoken, living Word, which must be quickened by the Holy Spirit to be effective. He details cities like Capernaum, Bethsaida, and Chorazin, where Jesus performed mighty miracles yet they did not repent, showing that experiencing power without transformation leads to judgment. The Word, as a two-edged sword, is alive and powerful, dividing soul and spirit, joints and marrow, discerning thoughts and intentions. It requires skillful handling through study and meditation. He concludes by urging believers to spend time in the Word, allowing it to correct and direct them, because God's Word will not return void but will accomplish His purpose and bring prosperity and success to those who observe and do what is written (Joshua 1:8, Isaiah 55:11).

Bishop Riggen teaches from Hebrews 6:1-2, focusing on the doctrine of laying on of hands as one of the foundational principles of Christ. He stresses that this doctrine, often neglected, is as essential as repentance, faith, baptism, resurrection, and eternal judgment. The message emphasizes the biblical significance of symbols, illustrating from Numbers 20 how Moses was severely punished for striking the rock instead of speaking to it because the rock represented Christ, who was smitten once. Similarly, the Lord's Supper and hair covering are symbols God honors. Bishop Riggen traces the first mention of laying on of hands in Genesis 48, where Israel (Jacob) knowingly placed his right hand on the younger son Ephraim, transferring a blessing and authority. In Numbers 27, Moses laid hands on Joshua, transferring honor and wisdom, making Joshua full of the spirit of wisdom. Leviticus 4 shows the guilty laying hands on the sacrificial bull, transferring sin to the animal and receiving its innocence. Bishop Riggen argues that the New Testament practice of laying on hands is rooted in this Old Testament principle of transference—something is imparted from the one laying hands to the recipient. He declares that if the congregation grasps this truth, it will revolutionize their faith, opening a realm of the miraculous. Believers must approach prayer with expectation, believing that when hands are laid on them, they receive something from God.

Bishop Riggen preaches from Acts 2:1-4 on the five senses of Pentecost, emphasizing a full, tangible experience of the Holy Ghost rather than a partial one. He begins with 'taste,' citing Psalm 34:8 and Jesus as the Bread of Life (John 6:35), urging believers to taste God's goodness through His Word. Next, he addresses 'sound,' stressing sound doctrine and a certain, distinct message as foundational to apostolic faith, referencing 1 Corinthians 14 and 2 Timothy. Speaking in tongues is a supernatural sound accompanying Spirit baptism. For 'sight,' he describes the visible manifestation of cloven tongues of fire in Acts 2:3, affirming that God's glory can be seen in worship and holiness, with modest apparel and lifted hands as visible marks of Pentecost. He then explores 'smell,' unpacking 2 Corinthians 2:14-16: believers are a sweet savor of Christ—a fragrance of victory to God and life to the saved, but of death to the lost. Drawing on Roman triumph processions, he illustrates that this aroma reminds warriors of past victories and secures present ones. Finally, he presents 'feeling'—the tangible presence of God that believers can sense when they seek Him, as Paul declared in Acts 17:27. Bishop Riggen calls the congregation to embrace all five senses, not settling for a partial experience, and invites seekers to taste, see, smell, hear, and feel the reality of Pentecost.