Dante Gebel Live - Bugs. La revolución pequeña

Episode Date: August 6, 2023

La verdadera espiritualidad tiene que ver con hacer los trabajos diminutos de Dios, con las pequeñas acciones y los pequeños pasos de obediencia diaria. Eso diminuto se convierte en algo enorme cuando Jesús está involucrado. En las manos del Señor, un diminuto grano de mostaza puede germinar y echar frondosas ramas para dar refugio a una bandada de pájaros y una pizca de levadura puede crecer hasta formar grandes hogazas de pan. Recordemos que el reino de Dios se construye desde los cimientos y nuestros pequeños actos pueden llegar a ser puntos de apoyo de un mundo mejor.

Good night, people. Welcome to Europe, Asia, Africa, America, Oceania. There are in the bandera, levantance. I'm always

a bandera of which country? Because I'm capable of any way to say that I recognize

my carid Argentina, champions of the world, so. Bienven to all those

who are the people who we've got a hour here. But there are people that was waiting

that's waiting when, when they're going to when they're when they're they're what they're and then

God has been about a way that's we're doing we're doing that's like that's that's a

when you're when you're when I'm when I'm not over the well I'm no leo but

I'm not not that it's great is that's is that's great though oh god you're

God bless you God bless you you is that me me scribe in Spanish and I yeah in Spanish I'm already

I'm very fluid in English I'm no I'm no creole nobody thank you thank you

to start to the people of the people to connect to the families to the people who are the

table in the mess of the time for the usos or hours desalurion in other

parts or taking some some but I'm that I'm I'm sure

that you I'm here we're that you can't transmit what I think

God he said that we're we're we're we're

very during the last the second war world

result that the British that were part of

the other bomb pard berlin various and the

bombarderos aliados that also were part of them

were of of England, after having attacked the forces Alemannas and a

night after a bombardee exitoso while they were going to the security of their

base in England, the bombarderos of the aliados were attacked by a group of

an group of the planes. So, of a refriety aereg aerea

air, one of the other of the avions of combat he,

and he was a raff a raffa of ballas. five balacertedars did an impact

in the fuselage of the avion Britannical the tank of combustible the whole is fatal the tripulation

was prepared for the explosion but the the plane not exploded saw you saw you saw that

there was there was theremands for the agus but no no no

no no one of the mechanics encountered five ball, five cartouchos

or capsules in the tank of combustible arugated but without so the

pilot with the mechanic opened with the capsules and for surprise

of the tribulation saw that no they were they're and

they were in there were a little diminutable paper a piece of

a piece of paper, he found a note that said, this is the

pilot, he, he said, we're prisoners of the Polakos fors

to make ballas in a fabric. And when the guards, when the

guards, not we not let us not we're we're not

we're not. It's not much, but the better we can do it

in this war. For favor, digal in our families

that we're big five little ballas, the story is

very because it's a story comparable, veridica. Five ballas, between millions of the ballas fabricated during

the war marked the difference for the members of the tribulation of a bombarder aliado.

Obviously, not they were to detain at the war, these prisoners Polacos no detubier the litigio

but at least salvated to the triplants of a biotinical of They left them vacuas and

changed the rumble of the of those that went, I insist, in that nave. And that is our theme today, what I think God put in my course during

all the time, that is the revolution little. Because God always eligued the little the small of the great.

Although it's all the contrary. The movements of God always are in the diminut, in what it is pueril,

trivial. We have a God, in first instance, that ingress to the world

a time to the little. God always appeared in little things.

Arbusts ardientes, burros ostinados that are a baby refugee, a rabino

sin hogar, lirios, semillas, grumos, goryones, all what has to be the things

that come from the part of God are little bit like these

five ballas in The true spirituality always has always has to be with things diminutas for God, passitos of obedience,

little actions, not necessarily things grandiloquent. And that diminuto, that's a little, a little, sometimes, it's a lot of times,

I think, in the majority of the cases, but it's become in something when Jesus Christ is in the equation. But to

us doesn't It's easy to think that God only is the things grandiosas in the spectacular, in the miracle. And it's very in our congregations. I'm creed listening, God, you're going to use for things great, and bring in great

things for your life. And in this time, especially of empowerment, to discover the champion that there in us, to discover the don't knowes that are in the end up. It's very easy to get to the conclusion that if If if God not us

us use in grand is because or not we're not we're or in the effect

we're not we're a lot. And one is to get to frustra because

some of the life to some some they've going to the years

and every that every that's every more day more away than the I was

when one think the people of the the purpose of our life,

is something is a grand, we're going to start us. A me a reason I'm a reason why it's

because no to have to have a lastime to a little, and the feeling to me seems to me

seems to me cause more a lottimore than I'm when I'm a little a company, a company

a little congregation, a ministry, that comes with loablement with the but it's to announce

that you to have an a church is a great, something never has been a historical, something that

can't be to move to the world, to be the things, when I'm going to say that when I'm

the way, I'm the place, to exploit the better than a little congregation, what is the good thing,

that's the thing that's that's just that we're a little family, reunied in a salon

comedor, reunied in a saloncito little, that a different of a mega church,

we're going to know your name, we're going to know your problems real, we're going to

talk to what you're going to you're going to talk to the pastor a day, the congregations little too

have some those things beautiful. As you know, there's people that the qualities of a

great, because he's I'm going, I'm I'm going, I'm don't me don't be

they're not they're not they're not they don't they do they're not they do you

there's people there's people there I've done, actually, that here's people that just when it starts,

and when just comes and disappears, one no knows of what you know, of what's he's called to get to, he's just,

that's right, to get the car to get the trancon. Not it's not. If someone says,

and he's and he's, and I go. I don't go to be social. I don't go to, for that,

I'm going to a church great, receive the word, I adore, I know, I know,

I know, I know, a dozen, of people, people, that's people. And there are other who says, no,

I mean, me a little bit of the little bit of the service and eat pupuses between all, and ask to her mother how is your hemorrhoids.

The people that I remember when we were un- in a little theatritor of the cathedral of crystal and I remember that I said,

come-and-se, because we were a little, let's-cern-s, let's talk as if we were in the house. So,

so it was called River, that no it was called River in that time, But we said, come, come,

come, come, come, come, I don't he predicated a stardio, we know,

we're not we're not, we're so, 50, 60, people, leaders, and we're going,

come, come, come, a front and we were a meeting more intivable, and we

had a formality. But at a bit of the leader's, to be something, even,

even, even, even, people, gritts, grits with a microphone desafurably,

proclam, they've never never before. for that necessity that I have to have to have been a lot of

that's a little commencing, like all of all right one has to come to start a little. Nobody begins from the great. And as I said

a little bit of an old rabino to Jan Israel if the enemy no can robber your alma will try to

maintain you occupied saying that only you just you're that only you're not you're

So, never we never we're or at least that we're we're because

we're having we're we're and the great is it doesn't because the

great not come for the little first. The the land

the truth without the desert. And the life spiritual

not is an exit rimbombant for much that that

so that's predicate from the people the life

Christian not is a and people who live euphoric. The life Christian is a life of fidelity, of obedience, and not is easy.

That's not for any other. The obedience. Pequenious of obedience. Servir, also is obeiscer, is serving.

A few says, this is your place, and we're in a place where not we don't like. That pacito of obedience

a prove our character. But one You know, Suella with the grand, with the

rimbombante. So one a lot of this syndrome in some congregations, this is a desmitted

of the little the same. We're not we're little. What I'm saying is

that when one is little, and you have to talk in a little, has to

know that is a stateio, that no is necessary to get that, that's

that's not even a microphone, nor amplification the because it is a

because it's because it's because it's a He's the Who's the can't a microphone in the

other who wants but that is I'm I'm I'm I'm going to

and if this is a and if this sarsa not end up with a fosfero, but it

doesn't so it so, as it's as we're we're going to we're that that is the

reason for that Jesus relato parables like the obeja perdida the money

and the little the seed of mostas the grum the grum of the grum of

the because Jesus was trying to say what? That the the life

spiritual is a life diminuta and full of decisions different

different decisions I'm going to encer to chunar 40

days you're to take phamel you in an ambulance

But it's a small decision. I'm going to start to order five minutes every time. Five.

But it's very little. Five. How are the exercises? Nobody's in a gymnasium and I

say, I'm going to this panza serviceer and I want to get to get to when I'm going to

pass. One of says, well, start with a little routines, you're

to say the personal trainer until that they go desatrociing the

muscles and and he's to develop in a cacetorah acetic, etc.

Well, this happens the same with the spirit and they're little

little of the little little. I'm to start to do the

Bible a a morning. It's not can't make

a time. I'm that not not necessary to say

me I'm going to say I'm not no, it's

three four verse let what I mean what you mean this

this no this is a little more, and me go to the proverbs, to the Psalms, the principles, the axiomas of sabedurias, five minutes, three minutes. So, so are little pacitos of obedience,

no, the spectacularity that I'm going to learn all the Bible, and I'm going to to be a language new, Rambo, garrra, the basuka, Usa the manga large, there's people that he can't.

There was a pastor that used the language to doctrine and say, use a manga, a manga, armada. Well, in the Evangelio of Markos, there's a story small, diminuta, are the four verses. To put us in time and space, Jesus, had to despotriced

in contraught of the demonstrations excessive of arrogance, of the spirituality ostentosa. And in when it's when it's her acalorada critic, Jesus, about those who want to justly that not they're

in a woman that nobody's never seen that Jesus recognizes the inexquickick appearance of

the poverty I imagine to the man I'm a manned andrajosa prendas generally

one and one on the other because the hungry has that people have much

frio roba manch with the sucied of the carastraned the feet on the

piece on the place on the temple, bling, let's get two monedits in the

urn, in the car of the offrend. It's a little story, but not

the classes of stories with those which are

made the movies. So what does that the

story of that is that power that we

we're that we're not not a spectacular not

not is revolutionary not not significative no is surprising, but here

there is a woman whose person nobody notice, and the more than that whose presence nobody is not to notice, nobody is the

lady to be the lady, because in the world that she is part of the page, it's a morron in the middle

of a multitude of rostros nobody is going to agree that she was to come back and she

doesn't she's not, she's used to be used to a year to the

insignificance to be imperceptible to the So that Jesus pretext attention to that disapersivated, to that serba

that not calls the attention, to that disciple, invisible, not we should not be surprised for this, because Jesus never decided

to change the world by by the men, of the herstits, of the legions, of angels,

of rations, of truens. But, but our inconsient collective always is that we

we're going to appear to the reign of God, to turn that's a turnpal, that's

the world, that sacuda the multitudes, conquistair most, Pinkie. Do you know, the ratones? We're going to this night

Cenebro, conquistra the world, Pinkiel. And a sometimes we're to get to the world

the great. What is the same temptation? That Jesus took in the desert, that's

in the desert, the temptation to do things spectacular as, as to do the

temple, convert them the pyras in pan. For what? To come to moose

to the He said, Satanas, to the masses, to impressional the people with the power. No,stant, what did Jesus? Resistio. He said, no, no, no. No, no. No, I'm going to do that.

And the church, and we've been fronted the same temptation. We're tempted to the things grandiosas. To me, me, they're in the red. Prepareate, Dante, because, I'll go to share the scenario with you. Prepareate because God me did the nations. Very rare.

I'm encounter. I mean, I'm going to ask you, and me say, I want to be here's for me because I'm in something in the congregation. But as I'm

going to be decontentive this fidelity. No. I'm going to get a Grammy, I'm going to have my seero the

eyes and I see the multitudes. It's the grandios. But I discover that a measure of that the

reigns is every more more we're more we're more we're in the world.

When most the more little we're the mother Teresa had a phrase that said,

no we can do things things if we're making the little with a

great love. Then I said, not it's what you do you know,

but you know, what you do you're on, you're saying,

the really, yeah, I'm with the mother Teresa, because

no I don't know they're not to me, but I'm

but I'm including, eh, no is more It's easy enamor

to the things and when that's we're going to we're like the people that

the people that we're there can't ask you to say to the Lord

that's to forget to forgets of the almas in the process

so yeah Carlos Sanacondia me said I was flac

He said, Flaco, Cuitate. There are people more enamorada of the exit than of the almas. So, so I'm saying no sound a phrase of Carlos.

He said, Cuitte because there's people more enamored of the exit than the biographies of Henry Ford, the founder of the Imperium

Automotris North American an interesting anecdote. this anecdote, result that a certain a certain time Ford

took to intervene personally in the selection of a new CEO, of a

new executive for his company, between two young aspirants,

in the post. And so curiously both aspirants were graduated

of an important university, both had the same the same the

same, both had graduated with honours, and both were highly qualified to occupy the post vacante. So the general of resources

human, no, had, no, had argument to know which of the two candidates to elective. And he was to Ford, and he said, no see, which of those two. And Ford said,

I'm going to occupy to who will be the elected. But the interview not did in his office, but in a restaurant favorite, in

his restaurant favorite. So, so both aspirants were surprised that alagged that's a mehant an company,

he's a little and at the dinner, he was in the restaurant, the sir for,

he said, he said, and he he said, and he indicated to he was going to he was

to come to him, he said, and then the young rechasasasas he

asked, the magnate of the car, he, during the scene, we've

never we never we've been we've never we about the tendencies of the market, can't say,

why took the decision to contract to my friend, and not me, if we we're talking to anything. And Ford he said the

reason, is that your friend was that you gave the thanks for pass to the card, the

menu, he did, for favor, a vase of a while, in the caseos were invisible.

Not you did you know who did you know to get into, who you only did and not with the meceros.

And the leader that I'm looking not only the hierarchy and get good with the other to be the human for that's the human for that he was contracted and you no. That's all due.

One of them just wanted to grader to for and he imported three querno, who he was trying the water, who was the person that was to get to grab the menu. So,

not we can pretend to be used for God for things grandiosas if we ignore to the we know that we're in, not me you know,

it's impossible. It's impossible. No, can't anyone to be and get and get and get

and give us to be the world if can't get to get with any of your other.

If you you have problem with one, with two, with three, you know, with five,

six, seven, seven is a patron. Not is the world against you. to me.

I mean, I've to sit me, not I'm talking in a restaurant with people that's said to be a

business or what is a one, leaders, women, women of God, who maltraten or ninguene

to the mecero or to the serve? And they're that ningunian or maltratating to the me

subjugating that I'm going to say, wow, what authority divina that has,

oh, and he, man, he, he said, this not a cup for

a cierro, I'm going to say, wow, what authority? No, it's a petulant a cana of you. An invasile. That's maltrating

to someone who's doing. And Jesus said, I don't come to be to serve, I came to serve, or she's

that's malpracting to the Lord? How is it says, he has a lot of the people who's he's doing?

And Jesus took a special good for the people insignificant. Of course, he used metaphors insolita

to referrifice to the Reigno of God, used the levada, for example, that the Jewish not very fanatic of the levadura, because it was the same metaphor that Jesus

recallen, used to describe the arrogance phariseica, infectious. He said, "'Cuitous of the levadure

of the fariceos. So for who didn't like the image of the levadura, Jesus expresses, well,

it's good, let's give another example. The Reigno of God is like the semissa of mostasa.

You know? Jesus, the reign of the is like the semis a small to the

semilla of the mottas that a man he's in the camp

the world is the most little the small of the seed but when

it's the major the the the the so

that the they're they are they they're not

that is the metaphor that Jesus used and Jesus

also also also also the lev the one of

a of the until that all was lewd this story is in Matthew 1331

so the those people were surprised for the metaphors the first letters of the

evangeles were they were these images of the parable because

they were the both are the first the

the semilla of most is the time of a

peka and they need and they need 750

of to have the grum and the grum

of the The levador are not more than the yemen of the leg of

the leg of pulgar. So, so, in a minute

gran of mostas said he's he's can't germinate

and to frondos ramas to a bandada of a bandada of

and a and a piece of fermented can provide three

food different diaries for for 40 people during

various years he said so What it begins as a menudence, a chiquitita, it's about

with great proportions. And I think that the Iglesia is primitive necessitated to record this. And, in a manner strategic, Matthew,

it's a parable of the gran of a mostaza in the middle of an history about the agriculture, in the

which Jesus ordena that never arrakeen the mal yearba of the camp but that

they can grow to the I know a occasion I heard a agricultur to tell

that the mostaza is like the malesa that creases in the casas

abandoned and that the mostas is able pass by the concrete

you see those plants that rome the ars

the ars is one of the most of the more rapid

that's more than the world that the Those who are frustrates because no they're crested nothing, plant them mostaza.

And the Jews, that valorable in the order, they had regals very strict as far to how to maintain a worto limpio. One of the secret is not to give to the mostasa,

never, because the mostasa was known for invadir the vegetables and to hogars. So the law judy, of the fact,

prohibitia plant a mostas in the wurt. For that I don't think when the campesinos of the first century when the metaphor of

Jesus, they're riering. Jesus was using a plant infamy, if you want, to describe how the

Reign of God takes the control of a way ingenious. The Jews he liked more the

metaphor of the cedros of the Libano. We're the Cedro of Libano. I had

a pastor a German that said that was the Cedro of Lidman, all the Cedro

Hitler, Amen. No, no, but Jesus ridiculized those expectations triumphalista.

No, no, you don't they're not they're not they're not like the divincese the revolution.

It's an attack subtle. One a life at a base. An alma at a base.

Now I will be to contract other secret. In the days of the

Imperio Roman, the mostaz was a symbol of power.

They say that Dario, the rey of the Persas, invaderer, and he knew Alejandro Magno. And then Dario, he envied to a saco to semis of semis of sesame to indicate the multitude of soldiers that he had. And Alejandro, in response, he sento a bag of moustache, with the next message.

You can be a much like the semis of sessamo, but we're not so we're notewosos like the granite of mostasa, so we can't derot them, and obviously it was. So, one more, Jesus he changed

the power. The power of Jesus not was not to be aplast but it

and of that form with the cross to be on the empire. The mostaza

to liberate his power is to be aplastar and in the Evangelio of Juan

comparra to the death and the resurrection with a grower with

and certainly the grano not can be the ground the

of the grain of the tree and he's he gets alone. But if he produces, fruit. Someone knows what he produces a granite because he's going to do? What produces fruit? So the moustazas is the patronator

official of the Revolution of Jesus. The mostas is the patronator. A symbol of power atreveau. And, also, a good aderese for a rich hot dog perros calient or panchos, as we say in Argentina.

Now, as if it were a little, Jesus aggregates a thing, the plant of mostaza that begins with a semichita is so, will be so

great that the pachros are going to need to be the ramas. The imaginario popular Hebrew,

I thought that the great abelas, that symbolized the nations only could anidar in the cedros

of the Libano, allulia. But Jesus said, no, that the A few the

abel to the moustaza were different because the words the words are the not the majestuos

agglas or condors that have it's in the aceros but the birds of the carronea those who

come in carronea those are those are the those are they're going to want to want to

to get to Jesus how not they're going to let's the agricultors

they were phovia to the animals for they were they're they're

Or put in the photo of a suitor or what or what was the chasier, but Jesus said that the reigning of God is for those abes. I'm, glory to God, that the reigning of God is like a gran of moustaza

for that's that, in those arboles anidemos, the insinificants, the indesiable, the marginados, the parias, for that we'll celebrate

this arbor a great woman. Someone has to say, that is my God. Hallelujah! Now, I insist, we've we've been in

a culture that we need that we're to value the grander a grander a combo for 20

centavers and aggrands to a thing that we're not we're going to take in the life

those balde of palomitas that are only at the cinema and has a bade to

a uganda you, can't do you do this? No, but me they're

they're for 30 centaos more. Viro Vino, the gringos, the vasos are

shuping. I see, they're like to be in some things, some valdes. We're we're in,

we're doing, we're, we're many, we're some of something is a little

so, as the tintos in Colombia. Are you coffee small, or the

coffee. Look, the nostalgia that you did when did the tinto. And if

they have so much nostalgia because no they're I'm I'm a I'm

for the but not for Tando or the coffeecettos who are chavisito are so

so are so they're a coffee that's a you're in you know you're so you're

like the micaner when you don't pica no I'm gonna this pica

no to the endra and the and the one day after the two days

the cubano too that's that's a coffee a few a bit of an airport

a man, Libyanito, what we're talking about in Cuba. In Cuba, it's a little bit. This is a libyanito. This is all awa. I took that coffee, and it was more rapid than the I was. I was, I was,

and I was, three days, I'm like, with arrhythmia. So when one comes in that culture, and he's encountered with the gringo that have those valdes

of coffee, and so, and so, and because, and because here, and because here, and because here, and all the

hamburguesa that are the sameora-baca that's a hamburger, no, In the form of to open the box

and eat and eat that's like this see. Vino the commercials

of the television here. The hamburger got to do you do it

a dog, have a little a little a dog, they're

a lot of and the people go and it's that's the

cities constructs times the congress have great the

congresses spiritual to attract much people and in

the whole of our The purpose is to make us to make us more and more little, said

the Lord. The reign of God is built from the cimientos. In the times of Jesus

existed a temple majestic and when the disciples saw in the temple and the

contemplated the despampan the beauty that had that coliseo said,

they're what pietras what edithios and Jesus those monestue

and those those grandios edifices there's there's a peter

over a pieter, said Marks 13-1. How are you going to believe to Jesus? For that you are going to be to be a cross. The first is,

the word of the Jewish, he said, no, will be there a bedger over pyrga. Not is that he wanted, the destruction

necessarily of the temple. He was redefining what was the temple. Echos 1724 knows that the Lord no live in

temples built in the man. The Lord not live in River Arina. The Lord live in the

people that comes to River, Rina, in us, in our, we're in our. We're in our own.

For that I maintain, that we're that we're a lot, that this is a place, no,

we're the we're the people who are the thing, that if it's it'd just, that the place

that's here the next, you live in the world the rest of the time.

So, we're we're always, we know, we know, we're we're

we're not in the temple, but we we're just we're in a house

to be a the chapter of the Simpsons, I know that you don't see you, but I was when I was when I was

when I'm going to be a missioner in a jungle. He's going with Flander, that is the good Christian, and it's

going to be a jungle and of those houses that he constructs, a capilla, a church. And at

finalizing, Omero, he says, I'm going to have built a little haula to God.

And a And at least is what we think we that we're a choubara to do you. In 2 Samuel 7

the Bible relata that David lived in a manseal in a house in a

place of Cedro and he's David to consider the idea that God

needs to a good and that you don't but God he

he says you're you you can't you can't a

house to really for that I have I

that the day in that is here the Israelis of Egypt, and until the day

of today, no I've abitated in house I've had gone for the desert,

in tientas in tients of a campaign to do you say to I'm sure that we're very that

is a place because it's a place a place to come to to come we're

we're here we're we're going to say something that's something after my

after all the world because I went I'm I'm I'm a

evangelist a many many years a The that the congregation

crease in terms of personnel, of campus, of edifices in properties diminution in form dramatic

the money and the help and the people and the need to the

church less does I I've I've I've seen a study

that that the people rich, are much less generous than the people poor. Like the poor or the person poor, or the person's

a couple, because it's, at the end, I'm going to be more poor for to share a lot more. The rich he thinks a various times, because it's going to, more sub-sues, and the grand congregations are proportionally less

to the poores than the congregations more small. And This is to be that when one creces much, also we're going to be able to beckonement. Or so, we're going to get the fact of

with people that think like us, that have the same level economic than the country. It's a

back with the people, when a Hispanic, gain a little more of the first that's going to do you're

going to do the barrio of the Hispanos? Why are to move to this? You're going to do you?

No, no, no. No, no. I've been a barrio where they're all girls gringo, in all the cases, oriental. How do we want to

we're going to see? But we're just going to and we're going to get the Hispanic to where it's, because that's that way to us, that's, no, not changes, because now we're un-reunned

with people like one, people that have the same level economic, no. A me has to know enough churches, whose purpose is invested in

to maintain an enormous elephant black, that no know how is there. The prophets primitivos would say that an Ingliesa who inviates in building

edifices, while his children are hungryient, are culpable of homicide. Imagineate the scene of a family biologic.

A father constructs a mansion and his children are dying to be hungry. No, they're not

for a pupusa. No, I don't you for a churrasco Argentino, a pupus. At what level of

poverty? When you predikki, to put the example that I want to be the example that I'm going to build a mansion and the children famelical do you interned at a type in an institution for problems mental or is

envied to the castle in the the worst of the cases. So one of the credences sub-jacentes is that the money and the offrendas and the deism and the pertenes to the church or the, so those who administra

administra in the church a lot of times it's the deems, the offerings are to maintain the style of the life of the pastor to maintain to his children, to his gents, to his nieters,

to the family pastoral, and what's overrars in to invest in to grandar the edificio. Not that the scriptures teach that the

offerings are the instrument that God uses for the redistribution and that they pertains in the

poor. So, the item to give to the poor not should in the place of

the church. The item to the poor is the the person.

The dar is the the Presupposte of River. He doesn't. To who he does, because that is the

Presupposte. That is the lemma of our congregation. Now, you know, what has what do

this? What do you have? Have you heard? There's been that the Bible to sustain to

the Levittes, to the sacerdotos. It was the sacerdozo of the Levitas.

But not is a possibility that the first structure Organizational. I only met those

words difficult. Organizational. The church primitive, was created to ensure the redistribution for the

widuas, for the werfanos as the world of the world, so in the

history, more of the of the offrendas had to be given to the poor.

That's were the disciples. But we we've in a time in that

we've been I read the statistics in the majority of the English, the 90% of the offrenders are used in people, and I was used to build a campus more grand, I encountered a gymnasium for the young, I've got a salon for the

damas, and it's being a malversation of funds. Because every day we say we're going to make a casa great for God, we're always more of the God that was that was the God that was about with the man in the garden, of the in the

desert, of the that's the one of Jesus, and of the thing is the man is more

simple than what we're the we're going to every day-a-day every day, yes, if you one, one has one has been

a time, one has been a lot, to do you, to me fascina that the city that Jesus describes,

the New Jerusalem, that's the New Jerusalem, no about that there's a temple. No,

there's no temple of the luch in the God will be with us like in the garden, like in the

desert. So we have to bring to the regress the garden to the city. I know that in the

place to build torres grandes to that get to get to the heaven,

we have to get to the earth and stay with us in the frugadero, in the

transit, in the officeina, in the freeway, where it where it's in the

hospital, in the pantheon, God, they can't your heart, in my

in our in our heart. Someone has to believe to believe to do, yes or

no? Yes, and as we said we the domino past. God does

things extraordinary with people ordinary. That's the old the

people, the church had been in ruins. The work had been

been abandoned and there had been done that the task

the thing and to that the temple Salomone

had needed seven thousand transportists, 80,000 cortadores of pietas, 3,600 capatasses, and

seven years. A job of Herculeo. To be a temple like, the soberers have been thought, what difference is my job?

And the response of God was this. Anotal on the table of your carouson. Escribele in your

cuell every lunas you get to work, every day in the cafeteria, every

when you see you see to freeway attested to the hour to pick

no menuprecies the little commience because the Lord is

in ver that you're in ver that every all the days you

you do you do you do you do you do you

do you do you do you do you know you

don't I'm I I know I'm I know

Every days, every all the days to be mom, because the papas

we can forget us to be a father. Of the time in a time we're

what we're that when was that he grew he's condenated since that's

that's that is all the days and he and is with that

baby when he has coelico when has gasecett when he has been

bomit when no can't when no he goes the day he's all the

door open because no it's not the little bit of the little bit of the

little bit of a little little bit of or make the thing, and make the father no. But the

mother's all the time, all the time, all the time. And no there's

recognitions. And nobody to give a diploma. And it's very rare that you say,

but what's good, that's all the you do you do? And what

you're when you and you're and it and it's and all to do because my

My husband, I'm because I'm only the day, you're going to start, all the days, you'll always to start. The Cavaliers also, or the women who are you, all the days, you're going to that ratonera, to that cubicle, to that

office, and you want to, you're a man, a manor and a companyers that all the time are thinking in cerruchart, the piece, and all the days, and all the days, and all the days. Leaders, ministers,

that prepare in their sermon, and And a day, because it's a little, he's a little, he's a football, the people the people, the people, the people,

for God, I've been in that station of the where one's work, and that day the people, not come.

Because we have we're a couple of years, that came the comrade, and one says, Lord, why not

you know, you know, you're not you do you're all the days. All the days one's still and you

see, no, men presies, the little things. What to us us

is insignificant, for others can result immense. Front to a giant, what is a contor-rodated,

what is a piece, nothing? God, God, it's not God, to be the

gosos of the magnates, what are the monies of the Buda? But Jesus it's not

to us to inspire to us. That is the power of the grano of mostasa and the

grumos of the rubes of the blood, power to rask rudaryous

to to push pyrs mortuories, power to change the story. So I see in the hands of

God, little semis grow, until that they're into in the arbole

frondos. A piscka of the levadaura crees to form grand gasasas

of pan. The little little are the little then you have to

say, today me to make my grano to mostasa to create a

little little this when when when it when it is your son?

Is the son? of Lucifer with the Bruch of the 71, no can be that's like me. And as a time

you can't you find out of a car, the first the first the little the baby. And you

put it on the side of those canoas that use now, you say, how it's how it's

this that you're that rastrava that that was that mammut of 170 kilos

with a pet of the path and you and it's and he and he every day

that the comet has to you Can you be? And how does the mom? A day at a

day at a day at a bit, a day at a bit, little, nobody, so I said at the principle

to me a pain when I see, I'm going to say, I'm going to get to

this people, because so not they don't get the things eloquent,

phrases eloquent, phrases rimbombant what they are in a business. Not is about of the

power of God what makes that the people come to be to be a biter. It's that arras, the world. Only preoccupate

to be in the presence of God, the fire in you, the people will be from the

world to see that. It's not even to make a promotion of that something

that there is a great, that there is a question. It's really,

no, it's a problem. If someone discover a man the cure to the

cure to a dollar in promotion, the boca-a-b- -c-to-co- go-a-to-car as a reggero of polvour.

Or no. No, we'll go to the cancer, a example that's drastic. Ablemoles to the pelons. Someone discover of the

very, not those products that are in the television. Yame, yeah, and see how he's this

cabo. And no. If someone to discover a shampoo that one in the belly and say

fah, and they can't the people, and they're thinking that's that's

that's that does it? Resulted. If something result, result. For that I say, no I'm going to manipulate to the people

for the person. Me, I'm inferment. That's the same. I'm going to predicate one hour for that people offer. Of that people

have a problemita of a brandisage? Or that just does because is manipulated? Or no less the dar and receive? Because if

someone does and see that receive, it'll have that they will say, if it's, what it's function? Function?

What does? It's, and when something It doesn't, no it's no matter to reiterate it.

So the little things of God start. Like when one makes a grum of the

lot of the mass. So we make that a call. A call a change

the world. It can mark the difference for that person that today today

I would a moment, I'd be a something something something to

give us a check. We've to make a cheque no it's of six zeros.

It's a cheque of a zero, a cheque of 20 dollars. It could literally sanar the alma to someone who's that's o'errowning for that, you know, we'll have to be it to beavers in the middle of the war. No, we'll have to parrard the war. But with that criteria,

never in River, we'd have to have reparting, or not malvarym, because we're not, we're paring the hunger in the world. But, cram, for that people is a difference. So one has to forget to the things grandiosas because God

still abitating in the diminutist gran of mostazza and if one still go to the restaurant and ignore the mecero and not is capable of

a little propina if you were to be able to say that regal is propina when you you're not but if one

not can't see a that that's for the while Christ muriel we really we're going to we're going to

the nations If you're you're going to all the world in the officeina and not you don't me

because they're not you do you do you're going to do you? Do you think you do you're going to

to give you to make you to make you? No. If one is fieling the little so very much

we're going to put it said the Lord, if were you were you're unfeel's, with the

realties that your father you're that will give us the world? If you you can't

administer the little how We don't think that we're going to administrable much. So what is

the little what we can't, invite a coffee, start a chain of favors,

to go to the life with the eyes during the time, and if we're

to be a little bit to be to say, I'm not I want to

I'm to I'm to do I'm I'm for

you I'm I'm I'm a demon demon No, it's,

me to ask for you. Demme your name, I'd like to pray for you. I want to invite to the church. Of course, I think, in the skylo is a museum? I think, I don't have basis biblical for this,

but, knowcing the personality of my God, I think there's a museum to honor the uses common as that God has the uses no common that God did with what common. I think in that museum

that's called something to call something, Bax, so you're say, because why not I'm in a word

in some not in some not quite not really that's a bad word, so I'm

don't know what is. They're thinking on the revolution little bit of the revolution little bit of we're going to

visitar. And we we're going to we're at the cord of Raab with the two spies

for the mura, the canasta of the canast of The Honda, the quixada of Asno of Sanson, the agujas. We're going to grab with our man the barra that

divided the mar, me imagine I, and I'll give you, and that gulpeo the rock, aspirate the odor of lunguento that suavised the skin of Jesus. We're going to descansed our head over the same mantle that comforted to Christ in the barca, and we're going to pass our man

to the border of the lisaver, of the pecebre, soave, like the skin of a baby. We're going to put our sombre under the pesado madero asper like the best of a

badgered. No, we're saying and what's what you're not going to be there. But we're

a lot of a certain and I'm very sure. This is I've got the Bible biblical.

The people apparently insignificant that us those things were to be those

who were who's the people, the men who were back back

the people, the Piedger, Sanson, plantying a whoso, Moises, moving a barra, those who prodigated, and the feet of Jesus. The curious, forastero,

at the road, Dolorosa, Simon, of Sirene, that when he sawed his hand out of Jesus, and that he no could, and that just the soldier, he called, he gave a pass to the front, a penas the soldier, he said, he said, actos, in this grand

selva cultural, just insects, chiquititos, that are in things dynutas, but, viewing the Bible, can't all the story.

I read a famous author that he called that he was a diminutte dama oriental, ombros encorvados for the years vivid, medios modest,

he, and, a marra, in one of the many many of the many hotels that are in the

place. And when I know that the people of this author were in the they were in

their house, and he said, I'm going to see that I also think you also, and when they came to

the dama this oriental had a big thing, this oriental, a mess of paintura, of pegaments,

of marcos of the marcos of the space was occupied by pieces of made of

tallyedas like if were the appearance of a book about the like a

piece of a book the woman said she didn't say she not was and also

she didn't give a money and it was good to talk but that

had learned artesania and he was to and it's a plan

was simple tallia a book in the made a one side the

one of a photo of a a one You can't the Polaroid? And from the other side,

he'd be to a man who works of a carerer, with her to write a verseicle biblical and

he's the back. His reasonabient was that the people to see a photo.

And the majority of those people are people simple, that had a

different in the so this was a way in that you're to be

you're to give this photo you with these letters

to it. It's a one of they They would have daily daily

I'd give to this? Would you never know? But God uses

a little semisita to record great and he went to he

a mow in corsel, and carrosa. He he a little

he looks. He looks like he says, he he via him

burros. Here he has there's the grand burr- burr-p parlant,

and this dama oriental termed saying to the If at least one of these

verses at the side of the photo he canvian the life to one of my friends, I'm going to feel honored to all my life that my submilded regalos can be used by a rei.

So, no sembrador knows the magnitude of his but we're going to surprise if in the Museum of the sky,

Juna, the hosos and the bohru, we're going to a book tallowed of madera, with a photo

and a verse A cycle, he's made by the man of a chinita invisible of some little island of Hawaii. Because God uses those little things, the little details. And I go, for that reason is that

a reason is that the instrument that is a lot, and not the we're seeing, because we're waiting, because we're waiting things great. Maybe, while you can't

the oil to the client, you could have a fojetto or an invitation to the

church, a little little a little that's a car, change the world,

that's the style Billy Graham? No. But, well, could be to go to

the museum, to the museum of the years. Or, maybe you to take care in a

warderer in a daker. And all at the mornings, hours for them. In silence, or you're you're going to some principle biblical. Who knows,

some of those new, could be a adult who if can be the world to make. Or, maybe he's a albañil, or constructor, and your companions you see in every morning, and one day

you ask you, you're stills, and you're about the alabanza new that you've in your and you're and you're

and you're to come to hear these songs. Not some forms grandiosas of predicate, as we're in the reds that we're in the

nations. We always want five-streas, titulares, titulus. But something says, that for every heroe

visible, existen dozens that are in the sombras. The press not you pretsed attention, maybe not

attract multitudes, maybe never scribes a book, but behind of every light,

there's a copo of a time of a repriming of rockas there's there's a

little and a explosion atomical and it's an atom and a abivament

can start with a sermon even that's well predicated. The

story to show, you know, to tell you, John Iglin never never predicated

a sermon in his life, John or Juan Iglin. It's not because

not because not because never had the necessity of doing is a diacon

ujier but one a manna he's he's that the the the new

the new cubbue to be black the city to colchester in and when

he was that morning of domino of the one of

he said I'm I don't be not not

to go to get to the in maybe to

the condition climate but he changed he said

well after I'm I I'm going to be. And if the day when are going to go, who will go? He said, I'm going to go. So, so he calmed, he put the sombrero,

a jacket abregated, and came know the six miles to the church methodist. Not was the only member that considered the possibility to go. They were a poakitos. He was, as a

manned, he was, two members were. Twelve people and a visitant, 13. the pastor no because he was trapped in the and someone

he said why not we'll go back and I'm going to we're going to get a service although it's quite you've had come to

have a reunion apart there a visit a nene of 13 years that was that was and that

he was to predicate and iglen was the only daycon so he was the poor sermon of the 10 minutes

duro He was Divided Hevagabah He was He did He did not in special

He's a disaster An salad And at final He said He said He'll

He said You're And he He said And this Muchachito When a

adult He said He said his experience of First Man

I'd He'd In that In this In the Capilla

Only because there torment of the sea and I had free and

I'm free I'm invited to sit and a so I'm so I'm and then I'm

a little a guy he said a manned ten minutes but

but in what he said he said he said he was that he was

that he was he was he he said he said a question

and he he he the name the man

Charles Spursion the The prince of the predicators of England has become at the 13 years in a torment of the night, with a bad predicator of 10 minutes. Suppo Iglen what he did?

No! Saben the heroes when they're doing works heroic? No! So, they recognize the moments historic when they're going to? No. Sabe a granite of moustaza when it's doing history? No, do you.

know, a grum of the lead to the and that's premeding all the

matter that's we're never we're we're we're we're

and we never we're gonna talk about, you know, some day, they're gonna'clock what you're gonna'clock you're gonna say, you know, because no-as-d-sop-a-lestone, you know, But even so, but even a few, there was fil,

there was a hunger of God. And I remember that every day of course, and we're a special, and we're doing a orchestra marvellous. Now are all old. Menos Danty,

that's a phenomenal. All those members are dead. Men's Danty, that's always was a young. But they're all right. And there's the honor.

Vista, that sometimes, it's a lot of those who were that were so. Mejorie. I'd say. I'd say. Because if we know we know we know we, we know, we know, we can't

we know we're going to be, we're going to be that we're just so canyallas, that we're just about that we're for things grand and we're not just about pekeeneesses. So, of imbeciles are we not, those of the other service and this servitor. So, even as they're just taking history, and that's the little important,

and well, yeah not we're not for things I've I've I've passed for that and we

think we're we're we're we're we're we're we're

not in the little the little acts of obedience to God

little they're they're they but every little contribution

that we're not in count in the world every

little conced every every you every you does

a one a one a There's a good. There's a other

There's a He says, me can't the other and he said,

a and he said, that's a many abras, a big, grum, small,

small, emigions, but a minute that the rey of God's every more we're just upon the world,

and from and never we'll get us. that the Semilla of Mostazza is the Patrocionator official of the Revolution Peoplesion Peoples of Jesus. Those are small, gigantes, doing those things where no us see. That is the major annel

that we have as leaders, as, as pastors, that each one of us, of the best, where God has put, in the place that you has planted. If it's the great, well-beenied.

If not, good option for to start. The coffee in the table at the last, the we can't and he can't

and he can't and he can't and he's that he's to make to look to buy some and he's two chiquot

and the mom looks a price and get a and put in the carito because we know we

know if we go to the eyes that that that's making malabary

to put food on the so so it's not to mow house

not No, it's No, it's that we're we're not we're going to we're not not going to

see dollars from the gross, eh? Those who we've been we've got to dolars

don't get to work and doro but we're all we can do do we we're

we're we're a agent of a change and be, be, see a grun of a grum of levduring, a grunito

of mostasa you invite to a revolution people, are with me, so or no? You invite

to a revolution little with a big, give a big, to give

to the Lord of the Lord of Reyes. Hallelujah! If you Cree,

God today, now, you put to you put it to be to hear,

that that's this applause here in the five continents

the the Lord has been good, and God,

so how This is this word, say me, Amen. And this, to culminate,

now is, will incommod the theology of some to be in a person, and I'm doing years,

I've done conferences, I've done a little in the last years, how fascinating how one

to the way, to be impact, but to get a one affecta.

And when when I talk to be to be able to someone with people

that no has a God apparently. I have some minutes not to predicate

to show to make to make that someone that's the this is the temple of the spirit

aloid. A lot of we're saying about politics of what you is a word of whatever

thing. But of I see how the person to change to notice something

there's a energy special there's an atmosphere I can't when

when you even have the lexicon, not can't even articulare what is happening. Because if they're saying, here there's a unison special, because you have to becied with the language

evangelical. But when me says, no see, there's an energy, there's an aura, someone says, you know,

to say, what you know, that's a little bit to be a little in the time, that the one can be able

to be able to be able to his heart. He'll have to be inside of him. No, is marvellousous?

It's So, marvellous. And it's contagious, is a viral. The

Lord, this is a movement viral, subterranean. Cree in me. Pobres,

the followers of Nabuconosor and the Babylonians that were taking captive

to some men, Gautos, Daniel or Belsazard. Pobre, that thought they

were thinking that were doing when what God was was doing four

topos or some how many topos into the Babylonia and from from

from infiltrated to take cautivote about Babylonia. Metiot four chachos that were they were

like they're about about the Babylonians but at the time the couple of

months the re said I'm I'm I'm I'm all

the God of Daniel no there God like God

that that someone that that again that God, like the God of the people of River. You know what

you're going to pray? Let's honor. First, I'm going to do what he said Eelden in the church a methodist. It's a guy who's here someone of 30, of 70, of 80, that's for the first

time. And who knows, maybe, perhaps to those people, some day we're taking a multitude. So, repeat, with me this or so Ration, I say, Lord Jesus, enter in my

heart. Pardona my piquados. Thanks for the cross, for resuscite, for give me

life eternal. Thank you, I'm my Salvador. Fuerte I'm not

my name in the book of the life. And now if you get to

all the together together we're to call for those for those as the

dominggo past that are frustrated because that that prophecy that they did you

don't be and the Lord me says that you remember I'm regociho in the

initial little commienes do a first first a first

write a line a blog call for telephone

write a check every every days you you

can do you do you do you have has been assured that you

have tried to to change the life to a person. You know, not a multitude.

Yeah no pidae. Dile, say, give me a person at day. One.

In the coffee for the morning, in the market, in the college,

where it's, where you go, I want to give to a life to a

person. And at final of year, you have have you have been three hundred

people. That's a grand congregation. and in 10 years have you have been to have

gotten to 50 people that's a multitude and some some those totems

are there in the museum of the day that you've you've made you

a time that you did you a word of an word of that you say you

let's come to come to come to me I'm I feel that

something new in the rest of the world we to initiate a

a can't a many of the there's there's that's

not a life but the I'm mean I'm ambrient I'm was in the

carcel I'm did you get to come me visit you and you

did you and you did there you did you for what you did you

not you don't you don't you don't you a generation

that gets to the country a time a

generation of divosa, people that learn to leave their life in the field,

people that not be upured, if it's to try to change a life. God

me says that that's come in here. I'm here I'm you're called

with a purpose. You know why I'm about for the mamas.

I've felt for the moms, that are that's anonim to make

to create, to do you do think and many many many times.

I know there also, to the children. But especially is to the mammy, I want to pray

for her, the mammy, the abuelas in the that are the children, know, see,

the part of God, that he knows your effort, your work, that he does the

daughter, that I'm there, and I'm, saying the Lord, you're you're putting

men, in the culture, you're you're putting adults, adults in the future,

and those are creating with principles, and has renunciated many times to a voyage,

has renunciated to many things for them. I'm trying now, I'm calling now for those

who have those who have been in those who are doing of carpinteres like my papas,

of plomers, the handiman, of gardeners, and they say no there nothing spectacular in what I do

God, me say, I'm I'm to send to that house, I'm to be a

house, and in brebe, I'm going to open the can be a few

And remember, no condens, remember, no amazes, only do love, ama, am, and the people will come to the feet of Christ, and will have

to have that you have to simply silvary when they're to make, and demonstrate a gosso for making

a lot of a lot of a good, to make sure, for a job that ensucia the man, encorba the

person, but that's a person, there's a gozo. There are felicity in the little comiences. There's no gozo in the little commences, says the Lord. No, menacees

the initials. I'm starting for the little congregations now. I'm trying for those who are starting, churches. My dear pastor, I'll give a give a good advice that no me pities. But if you're doing this message is because God wants to you

say this, bendice the little commience. Yeah, no you have to gritty. You know, You have to be ampuloso, just abrasalos and they'll beendrown to because the people need a fact. The people need to be known. Abrazzalos and tell you that you're going to be a father, that will know his names, that will his telephones, and then, you'll just

to those small commences because then you'll not you'll get that the lucho, and it's a pleasure that not you'll be fructed. Because, then, the logistic is impossible, but now, enjoy-suita, celebrate! The formal leader, celebrate the , the power of the , put your steps, never your

hands, levanta your hands to the sky, and receive this word. I'm saying your processes, my son. I'm saying

your processes, I know, I know, you know, you know, but in that process, says the

Lord, I'm going to get to the earth prometida. Bendice your almoada of a pieter,

but it's a, even it's hard to to sleep. Grasem asa and say, and say, and say,

I'll say, and say, I'm saying, I'm never, I have changed with a good, but

you digita's my life. And you know, what I need. Let's get the

hands. Those who have the baptism of the spirit, interced how much

come. Clam, the Lord and the Lord, you know, this morning.

U. U. I've transmitted what I have been I've said,

I'm I'm the glory of God to get moment a moment, moment, moment, more, more, more, more.

Styrando for the Papas, for those fathers that have seen alone, against the infortunes, solos, untils onto a family rota, and have said, no, I can't continue.

God me says, that you say, I'm going to sustain, I'm sorry, the little commences, thank you, the time, the time, and to get a day at a way, a day at a

way, an pass, a way, an pass at the is, a one pass a way, insignificant apparently,

grumos of mottasas grum of levadura, semis, semis of small, but

doing things extraordinary in the hands. He, he, be, be, be, be, be, be,

be, be. Yeah, we're going to get, but this, this, um, this un-a-un-a- , this unction of the spirit. Uff!

More, more, more, more, more. Commenced to come, come, come with me, and the, Lord, I'm

I'm getting there. I'm seeing like you're like it's new, like it's new visions. No,

know what God can do you do with a little little little David.

No, you imagine what God does it do you do you can do you can do you

do you can do something, or write, or write, or paint, or to count, or to do you know

what God does it with the people that's listen. Wow, caramba, Valladdon

that's what that's people who can't hear God God can't God God he's never

God Eleva Hallelujah a give a applause to the Ray,

give a applause to give us in the house hallelujah my

dear God that God God give you give us great great

to give God and God God God God chau chau

chau Ciao. God, God, God. We'll see. We'll see. We'll see. Father, me, God, for curates

of the hered the head of my Jesus. All my cargars was left you in the cross. Something so grand, I don't know

I can't comprehend. O'Igo your sweet voice, saying, one and I another other

way. Oh, you're welcome you, you're a man another other time. Oh,

bienvenido, you're a river. You're Amher Jesus